Full text of "A paraphrase and notes on the Epistles of St. Paul to the Galatians, I & II Corinthians, Romans, and Ephesians : to which is prefixed an essay for the understanding of St. Paul's Epistles, by consulting St. Paul himself"

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P A R A P

AND

NOT

JLL.

ON THE

EPISTLES of St. PAUL

T O T H E

I&;
II :

GalatianSy
Corinthians^

Romans^ and
Ephejians,

To which is Prefix'd, An

ESSAY

FOR THE

Underftanding of St. Pa ul'j* Epistles, by
Confulting St. Paul Himfelf.

The Third Edition.

LONDON:

Printed for A. Be tte s worth, and C. Hitch, in Pater"
nofier Row; J. Pemberton, in Fleetjlreet -y and E. Symon,

in CornhilL M.DCC.XXXIII.

.'^

■A '

■i-*'i-^-

\ 'i"

A N

E S S A

For the Understanding

St. PAUUs Epiftles, &c.

TO go about to explain any of St. Paul's Epiftles, after fo
great a Train of Expofitors and Commentators, might
feem an Attempt of Vanity, cenfurable for its NefdlefT-
nefs, did not the daily and approv'd Examples of pious
and learned Men juftify it. This may be fome Excufe for me to the
Publick, if ever thefe following Papers fhould chance to come
abroad : But to my felf, for whofe Ufe this Work was undertaken,
I need make no Apology. Though I had been converfant in thefe
Epiftles, as well as in other Parts of Sacred Scripture, yet I found
that I underftood them not ; I mean, the doctrinal and difcurfive
Parts of them: Though the pracftical Diredlions, which are ufually
dropp'd in the latter Part of each Epiftle, appear'd to me very plain,
intelligible, and inftrudlive.

I did not, when I reflecfled on it, very much wonder that this Part
of Sacred Scripture had Difficulties in it j many Caufes of Obfcurity
did readily occur to me. The Nature of Epiftolary "Writings, in
general, difpofes the Writer to pafs by the mentioning of many
Things, as well known to him to whom his Letter is addrefs'd,
which are necefiary to be laid open to a Stranger, to make him com-
prehend what is faid : And it not feldom falls out, that a well penn'd
Letter, which is very eafy and intelligible to the Receiver, is very
obfcure to a Stranger, who hardly knows what to make of it.
The Matters that St. Paul writ about, were certainly Things well
known to thofe he writ to, and which they had fonje peculiar

A 2 Concern

An Essay for the Under (landing.

Concern in; which made them eafily apprehend his Meaning, and'
fee the Tendency and Force of his Difcoarfe. Bat we having now
arthisDiftance no Information of the Occafron of his Writing, little
or no Knowledge of the Temper and Circumflances thofe he writ to
were in, but what is to be gather'd"-out of the Epiftles themfelves,
it is not ftrange that many Things in'them lie conceal'd tons, which,
no doubt, they who were concern'd jn the Letter, underftood at firft
ficrht. Add to this^. that ir'i many Places, 'tis raanifeft, he anfwiers
Letters fent, and Queflions propos'd to him; • which, if we had,
would much better clear thofe Paflliges that relate to them, than all
the learned Notes €>f Criticks and Commentators, who in After-
times fill us with their Conjedlures ; for very often, as to the Matter
in hand, , they are nothing elfe.

The Language wherein thefe Epiilles are writ, are another, and
that no fmall Occafion of their Obfcurity to us now. The Words
are Greek, a Language dead many Ages fince ; a Language of a very
witty, volatile People, Seekers after Novelty, and abounding with-
Variety of Notions and Sed:?, to which they applied the Terms of
their common Tongue with great Liberty and Variety : And yet this
makes but one fmall Part of the Ditiiculty in the Language of thefe
Epiftles; there is a Peculiarity in it, that much more obfcures and
perplexes the Meaning of thefe Writings, than what can be occa-
fion'd by the Loofnefs and Variety of the Greek Tongue. The
Terms are Greeks but the Idiom or Turn of the Phrafes may be truly
faid to be Hebrew , or Syr lack : The Cuflom and Familiarity of
which Tongues do fometimes fo far influence the Exprellions in
thefe Epiftles, that one may obferve the Force of the Hebrew Con-
jugations, particularly that oiHiphil^ given to GreekVcvhs, in a way
unknown to the Greciam themfelves. Nor is this all ; the Subject
treated of in thefe Epiftles is fo wholly new, and the Doftrines con-
tained in them fo perfedly remote from the Notions that Mankind
were acquainted with, that mofl of the important Terms in it have
quite another Signification from what they have in other Difcourfes;
So that putting all together, we may truly fay, that the New Teita-
menx is a Bock written in a Language peculiar to it felf.

To thefe Caufes. of Obfcurity, common to St. P^z^/ with mod of
the other Penmen of the feveral Books of the New Teftament, we
may. add thofe that are peculiarly his, and owing to his Stile and
Temper. He was, as 'tis vifible, a Man of quick Thought, warm
Temper, mighty well vers'd in the Writings of the Old Teftamenr,

and

SL Pa u l'j- E p I s t l e s, erV v

2rnd full of the Dodrine of the New : All this put together, fuggeilcd

Matter to him in abundance, on thofe Subjects which came in his'

way J fo that one may confider him, when he was writing, as befec

with a Crowd of Thoughts, all driving for Utterance. In this

Pollure of Mind it wasalmoft impoffible for him to keep that How

Pace, and obferve minutely that Order and Method of ranging all-

he faid, from which refuUs an eafy and obvious Perfpicuity. To

this.Plenty and Vehemence of his", may be imputed thofe many large

Parenthsfes, which a careful Reader may obferve in his Epiilles.^

Upon this Account alfo it is, that he often breaks off. in the middle.

of an Argument, to let in fome new Thought fuggeiled by his own

V/ords ; which having purfued and explained, as far as conduced to

his prefent Purpofe, he realTumes again the Thread of his Difcourfe, .

and goes on with it, without taking any notice that he returns again

to what he had been before faying; though fometimes it be fo far

off, that it may well have fiipt out of his Mind, and requires a very

attentive Reader to obferve, and fo bring the disjointed Members

together, as to make up the Connedtion, and fee how the fcatter'd

Parts of the Difcourfe hang together in a coherent, well-agreeing

Senfe, that makes it all of a Piece.

Befides the Diflurbance in perufing St. PWs Epiftles, from the
Plenty and Vivacity of his Thoughts, which may obfcure his Me-
thod, and often hide hisSenfe from an unwary, or over-hafty Reader;
the frequent changing of the Perfonage he fpeaks in, renders the.
Senfe very uncertain, and is apt to miflead one that has not fome
Clue to guide him : Sometimes by the Pronoun /, he means himfelf,
fometimes any Chriflian- fometimes a Jew, and fometimes any
Man, &c. If fpeaking of himfelf, in the firll Perfon Singular, has
fo various Meanings, his Ufe of the firft Perfon Plural, is with a far
greater Latitude; fometimes defigning himfelf alone, fometimes
thofe with himfelf whom he makes Partners to the Epiftle; fome-
times with himfelf comprehending the other Apoftles^ or Preachers
of the Gofpel, or Chriftians : Nay, fometimes he in that way fpeaks
of the Converted Jews^ other times of the Converted Gentiles^ and
fometimes of others, in a more or lefs extended Senfe; every one of
which varies the Meaning of the Place, and makes it to be differently
underflood. I have forborn to trouble the Reader with Examples
of them here: If his own Obfervation hath not already furnilhed-
him with them, the following Paraphrafe and Notes; I fuppofe, wilt.

fatisfy him in the Point.

la-
i

vi j^n Es SAY for the Under jlMding

In the Current alfo of his Difcourfe, he fometimes drops in the
Objedions of others, and his Anfwers to them, without any Change
in the Scheme of his Language, that might give Notice of any other
fpeaking befides himfelf This requires great Attention to obferve;
and yet, if it be neglected or over-look'd, will make the Reader
very much mifhake, and mifunderfland his Meaning, and render the
Senfe very perplex'd.

Thefe are intrinfick Difficulties arifing from the Text it felf,
whereof there might be a great many other named ; as the Uncer-
tainty, fometimes, who are the Perfons he fpeaks to, or the Opi-
nions or Pradices which he has in his Eye 3 fometimes in alluding
to them, fometimes in his Exhortations and Reproofs. But thofe
above mentioned being the chief, it may fuffice to have opened our
Eyes a little upon them ; which, well examin'd, may contribute
tov/ards our Difcovery of the reft.

To thefe we may fubjoin two external Caufes, that have made no
fmall Increafe of the Native and Original Diiiiculties that keep us
from an eafy and aiTur'd Difcovery of St. Paul's Senfe, in many
Tarts of his Epiillesj and thofe are,

Firft, The dividing of them into Chapters and Verfes, as we have
done; whereby they are fo chopp'd and minc'd, and as they are now
printed, ftand fo broken and divided, that not only the common
People take the Verfes ufually for di(tin6l Aphorifms, but even Men
of more advanc'd Knowledge, in reading them, lofe very much of
the Strength and Force of the Coherence, and the Light that de-
pends on it. Our Minds are fo weak and narrow, that they have
need of all the Helps and Affiftances that can be procur'd, to lay
before them undifturbedly, the Thread and Coherence of any Dif-
courfe; by which alone they are truly improved, and led into the
genuine Senfe of the Author. When the Eye is conftantly diihirb'd
with loofe Sentence?, that by their ftand ing and feparation, appear
as fo many diftind: Fragments, the Mind will have much ado to
take in, and carry on in irs Memory, an uniform Difcourfe of depen-
dent Reafonings; efpecially having from the Cradle been ufed to
wrong Impreifions concerning them, and confta-ntly accuftom'd to
hear them quoted as diftind: Sentences, without any Limitation or
Explication of their precife Meaning from the Place they ftand in,
and the Relation they bear to what goes before, or follows. Thefe
IDivifions alfo have given occafion to the reading thefe Epiftles by
Parcels and in Scraps, which has farther confirm'd the Evil arifing

from

4?^. PaulV Epistle ^3 &c\ vii

from iuch Partitions. And, I doubt nor, but every one will confefs
it to be a very unlikely Way to come to the UnderRanding of any
other Letters, to read them Piece-meal, a Bit to day, and anotlier
Scrap to morrow, and fo on by broken Intervals; eipecially if the
Paufe and Ceflation fhould be made, as the Chapters the Apoftles
Epiftles are divided into, to end fometimes in the middle of a Dif-
courfe, and fometimes in the middle of a Sentence. It cannot there-
fore but be w^ondred at, that that fhould be permitted to be done to
Holy Writ, which would vifibly diflurb the Senfe, and hinder the
Underftanding of any other Book whatfoever. If Tul/y's Epiftles
were fo printed, and fo ufed, I afk, whether they would not be
much harder to be underftood, lefs eafy and lefs pleafant to be read,
by much, than now they are ?

How plain foever this Abufe is, and what Prejudice foever it does
■to the Underflanding of the Sacred Scripture ; yet if a Bible was
printed as it fhould be, and as the feveral Parts of it were v/rit, in
continued Difcourfes where the Argument is continued, I doubt not
but the feveral Parties would complain of it, as an Innovacion, and
a dangerous Change in the publifhing thofe holy Books. And indeed,
thofe who are for maintaining their Opinions, and the Syflems of
Parties by Sound of Words, with a Negled: of the true Senie of
Scripture, would have reafon to make and foment the Outcry :
• They would moft of them be immediately difarm'd of their greac
Magazine of Artillery wherewith they defend themfelves, and fall
upon others. If the Holy Scripture were but laid before the Eyes of
Chriftians in its due Connedlion and Conliftency, it would not then
be fo eafy to fnatch out a few Words, as if they were feparate from
the reft, to ferve a Purpofe, to which they do not at all belong, and
with which they have nothing to do. But as the Matter now ftands,
he that has a Mind to it, may at a cheap Rate be a notable Cham-
pion for the Truth; that i?, for the Dodlrines of the Sedt, that
Chance or Intereft has caft him into. He need but be furni(hed
with Verfes of Sacred Scripture, containing Words and ExprefHons
that are but flexible (as all general, obfcure and doubtful ones are)
and his Syftem that has appropriated them to the Orthodojry of his
Church, makes them immediately ftrong and irrefragable Arguments
for his Opinion. This is the Benefit of loofe Sentences, and Scrip-
ture crumbled into Verfes, which quickly turn into independent
Aphorifms. But if the Quotation in the Verfe produc'd, vvere
confider'd as a Part of a continued, coherent Difcourfc, ?.nd fo its -
I Senf- .

viii Jin Essay for the Under flanging

- Senfe were limited by the Tenor of the Context, rnofl: of thefe for-
ward and warm Dilputants would be quite flripp'd of thofe, which
they doubt not now to call Spiritual Weapons; and they would have
often nothing to fay that would not ihew their Weaknefs, and ma-
nifeftly fly in their Faces. I crave leave to fet down a Saying of the
Learned and Judicious Mr. ^i^/it'/^ : '' In interpreting the Scripture,
" fays he, many do as if a Man fhould fee one have ten Pounds,
*' v.'hich'he reckon'd by i, 2, 3, 4, 5, 6, 7, 8, 9, 10. meaning four
*' was but four Unites, and five five Unites, &c. and that he had in
" all but ten Pounds : The other that fees him, takes not the Figures
«' together, as he- doth, but picks here and there; and thereupon
« reports, that he had five Pounds in one Bag, and fix Pounds in
*' another Bag, and nine Pounds in another Bag, &c. when as, in
*' truth, he has but ten Pounds in all. So we pick out a Text, here
'' and there, to make it ferve our Turn ; whereas if we take it all to-
" gether, and confider what went before, and what followed after,
*' we ihould find it meant no fuch Thing." I have heard fober
Chriftians very much admire why ordinary, illiterate People, who
were Profefibrs, that lliew'd a Concern for Religion, feem'd much
more converfant in St. Paul's Epiftles, than in the plainer, and, as
it feem'd to them, much more intelligible Parts of the New Tefla-
-inent: They confefied, that tho' they read St. Paul's Epiftles with
their beft Attention, yet they generally found them too hard to be
mafter'd; and they labour'd in vain fo far to reach the Apoflle's
Meaning all along in the Train of w^hat he faid, as to read them
with that Satisfaftion that arifes from a Feelins; that we underftand
and fully comprehend the Force and Reafoning of an Author; and
therefore they could not imagine what thofe faw in them, whofe
Eyes they thought not much better than their own. But the Cafe
was plain: Thefe fober, inquificive Readers, had a mind to fee
nothing in Sz. Paul's Epiftles but juft what he meant; whereas thole
others of a quicker and gayer Sight, could fee in them what they
pleafed. Nothing is more acceptable to Fancy than pliant Terms
and Exprefiions, that are not obllinate; in fuch it can find its
Account with Delight, and with them be illuminated, Orthodox,
infallible at pleafure, and in its own way. Bat where the Senie of
the Author goes vifibly in its own Train, and the Words, receiving
ii derermin'd Senfe from their Companions and Adjacents, will not
confent to give Countenance and Colour to what is agreed to be
iightj aud niuft be fupported at any rate, there Men of eftablilh'd

Ortho-

^yif. PaUlV EpI STLES, &C. ix

Orthodoxy do not fo well find their Satisfadlon. And perhaps,
if it were well examin'd, it would be no very extravagant Paradox
to fay, that there are fewer that bring their Opinions to the Sacred
Scripture to be tried by that infallible Rule, than bring the Sacred
Scripture to their Opinions, to bend it to them, to make it, as they
can, a Cover and Guard of them. And to this Purpofe, its being
divided into Verfes, and brought as much as may be into loofe and
general Aphorifms, makes it moft ufeful and ferviceable. And
in this lies the other great Cau-fe of Obfcurity and Perplexednefs,
which has been cafl upon St. Paul's Epiilles from without.

St. Paiih Epiflles, as they liand tranllafed in our Englijlo Bibles,
are now, by long and conftant Ufe, become a Part of the Englijh
Language, and common Phrafeology, efpecially in Matters of Reli-
gion : This every one ufes familiarly, and thinks he underftands ;
but it mull: be obferved, that if he has a diflind Meaning when he
ufes thofe Words and Phrafes, and knows himfelf what he intends
by them, it is always according to the Senfe of his own Syftem,
and the Articles or Interpretations of the Society he is engaged in.
So that all this Knowledge and Underflanding, which he has in the
Ufe of thefe Paflages of Sacred Scripture, reaches no farther than
this, that he knows (and that is very well) what he himfelf fays,
but thereby knows nothing at all what St. Paul faid in them. The
Apoftle writ not by that Man's Syftem, and fo his Meaning cannot
be known by it. This being the ordinary way of underftanding
the Epiftles, and every Sed: being perfectly Orthodox in its own
Judgment, what a great and invincible Darknefs mufl this cafl upon
St. Paul\ Meaning to all thofe of that way, in all thofe Places where,
his Thoughts and Senfe run counter to what any Party has efpoufed
for Orthodox ; as it mufl unavoidably to all, but one of the different
Syftems, in all thofe Paffages that any way relate to the Points in
Controverfy between them.

This is a Mifchief, which, however frequent and almofl natural,
reaches fo far, that it would juflly make all thofe who depend upon
them, wholly diffident of Commentators j and let them fee, how
little Help was to be expelled from them in relying on them for the
true Senfe of the Sacred Scripture, did they not take care to help
to cozen themfelves, by chooling to ufe and pin their Faith on fuch
Expofitors as explain the Sacred Scripture in favour of thofe Opinions
that they before-hand have voted Orthodox, and bring to the Sacred

a. Scrip-

An Essay for the Under ft anding

Scripture, not for Trial, but Confirmation. No body can think
that any Text of St. Paul's, Epiftles has two concrary Meanings;
and yet fo it muft have to two different Men, who taking two
Commentators of different Seels, for their refpe<ft:ive Guides intQ -
the Senfe of any one of the Epifties, fliall build upon their refpedtive
Expolirions. We need go no farther for a Proof of it, than thq
Notes of the two celebrated Commentators on the New Teftamenr,
Dr. Hammond znd Beza^ both Men of Parts and Learning, and
both thought by their Followers Men mighty in the Sacred Scrip-
tures. So that here we fee the Hopes of great Benefit and Light,
from Expofitors and Commentators, is in a great part abated ; and .
thofe who have moft need of their Help, can receive but little
from them, and can have very little Affurance of reaching the
Apoflle's Senfe by what they find in them, whilffc Matters remain
in the fame State they are in at prefent. For thofe who find they
need Help, and would borrow Light from Expofitors, either
confult only thofe who have the good luck to be thought found
and Orthodox, avoiding thofe of different Sentiments from them-
felves in the great and approved Points of their Syftems, as dan-
serous, and not fit to be meddled with j or elfe, with Lidifferency,
look into the Notes of all Commentators promifcuoully. The
firfl of thefe take Pains only to confirm themfelves in the Opinion^
and Tenets they have already; which, whether it be the way to
get the true Meaning of what St. Paul deliver'd, is eafy to de-
termine. The others, with much more Fairnefs to themfelves,
though with reaping little more Advantage (unlefs they have
fomething elfe to guide them into the Apoftle's Meaning than the
Comments themfelves) feek Help on all Hands, and refufe not
to be taught by any one, who offers to. enlighten them in any of
the dark Paffages. But here, though they avoid the Mifchief
which the others fall into, of being confin'd in their Senfe, and
feeing nothing but that in St. Paul'?, Writings, be it right or wrong;
yet they run into as great on the other fide, and inftead of being
confirm'd in the Meaning, that they thought they faw in the T^xt,
are diftradled with an hundred, fuggefted by thofe they advifed
with ; and fo, inftead of that one Senfe of the Scripture which they
carried with them to their Commentators, return from them with
upne at all.

This,

This, indeed, feems to make the Cafe defperate ; for if the Com-
ments and Expofitions of pious and learned Men cannot be de-
pended on, whither fliall we go for Help ? To which I anfwer,
I would not be mifraken, as if I thought the Labours of the Learned
in this Cafe wholly loft, and fruitlefs. There is great Ufe and
Benefit to be made of them, when we have once got a Rule to know
which of their Expofitions, in the great Variety there is of them,
explains the Words and Phrafes according to the Apoftle's Meaning.
'Till then, 'tis evident, from what is above faid, they ferve for the
moft part to no other Ufe, but either to make us find our own Senfe,
and not his, in St. Paul's Words j or elfc to find in them no fettled
Senfe at all.

Here it will be afk'd, how fhall we come by this Rule you men-
tion? Where is that Touchftone to be had, that will {hew us whe-
ther the Meaning we our felves put, or rake as put by others upon
St. Paul's Words in his Epiftles, be truly his Meaning or no ?
I will not fay the Way which I propofe, and have in the following
Paraphrafe follow'd, will make us infallible in our Interpretations
of the Apoftle's Text : But this I will own, that till I took this
Way, St. Paul's Epiftles to me, in the ordinary Way of reading and
ftudying them, were very obfcure Parts of Scripture, that left me
almoft every where at a lofsi and I was at a great Uncertainty in
which of the contrary Senfes, that were to be found in his Com-
mentators, he was to be taken. Whether what I have done, has
made it any clearer and more vifible now, I muft. leave others to
judge. This I beg leave to fay for my felf, that if fome very fobef,
judicious Chriftians, no Strangers to the Sacred Scriptures, nay,
learned Divines of the Church of England, had not profefifed, that
by the Perufal of thefe following Papers, they underftood the Epi-
ftles much better than they did before, and had not, with repeated
Inftances, prefted me to publifti them, I ftiould not have confented
they fliould have gone beyond my own private Ufe, for which they
were at firft defigned, and where they made me not repent my
Pains.

If any one be fo far pleafed with my Endeavours, as to think it
worth while to be informed what was the Clue I guided my felf by
through all the dark PafiTages of thefe Epiftles, I fhall minutely tell
him the Steps by which I was brought into this way, that he may
judge whether I proceeded rationally, upon right Grounds or no, if
fo be any thing in fo mean an Example as mine,may be worth his notice.

a 2 After

3^ii ^?^ Essay for th Under ft ancUng

After I had found, by long Experience, that the reading of the
Text and Comments in the ordinary Way, proved not fo fuccefsful
as I wifh'd to the End propos'd, I began, to fufpedt, that in reading
a Chapter as was ufual, and thereupon fometimes confulting Expo-
fitors upon fome hard Places of it, which at that time mod aifeded
me, as relating to Points then under Confideration in my own Mind,
cr in Debate amongfl: otherSj was not a right Method to get into the
true Senfe of thefe Epiftles. I faw plainly, after 1 began once to
refled on it,, that if any one now fliould write me a Letter, as long
as St. Paul's to the Romans^ concerning fuch a Matter as that is, in
a Stile as foreign, and Expreflions as dubious as his feem to be ; if I
{hould divide it into fifteen or fixteen Chapters, and read of them one
to day, and another to morrow, &-c. it was ten to one I fhould never
come to a full and clear Compreheniion of it. The way to under-
iland the Mind of him that writ it, every one would agree, was to
read the whole Letter through, from one End to the other, all at
once, to fee what was the main Subjed: and Tendency of it j or if
it had feveral Views and Purpofes in it, not dependent one of anor
ther, nor in a Subordination to one chief Aim and End, to dif-r
cover what thofe different Matters were, and where the Author
concluded one, and began another ; and if there were any Necef-
fity of dividing the Epiftle into Parts, to make the Boundaries of
them.

In Profecution of this Thought, I concluded it neceffary, for the
Underftanding of any one of St. Paul's Epiftles, to read it all
through at one Sitting, and to obferve, as well as 1 could, the Drift
and Defign of his writing it. If the firft Reading gave me fome
Light, the fecond gave me more; and fo I perlifled on reading
conftantly the whole Epiftle over at once, till I came to have a good
general View of the Apofrie's main Purpofe in writing the Epiftle,
the chief Branches of his Difcourfe wherein he profecuted it, the
Argun^ents he ufed^ and the Difpofition of the whole.

This, I confefs, is not to be obtained by one or two hafly Read-
ings; it muft be repeated again and again, with a clofe Attention to
the. Tenour of the Difcourfe, and a perfedt Negled: of the Divifions
into Chapters and Verfes. On the contrary, the fafeft Way is to
fuppofe, that the Epiftle has but one Bufmefs, and one Aim, till by
a frequent Perufal of it, you are forced to fee there are diilind:,
independent Matters in it, which will forwardly enough Ihew them-
felveso

St. Paul'j Epistles, &c. xlii

It requires ib much more Pains, Judgment and Application, to
find the Coherence of obfcure and abitrufe Writings, and makes thena
fomuch the more unfit to ferve Prejudice and Pre-occupation when
found, that it is not to be wondred that St. Paul's Epiilles have with
many pafled rather for disjointed, loofe pious Difcourfes, full of
Warmth and Zeal, and Overflows of Light, rather than for calm,
ftrong, coherent Reafonings, that carried a Thread of Argument
and Confiftency all through them.

But this muttering of lazy, or ill difpofed Readers, hindred me
not from perfifting in the Courfe I had began : I continued to read
the fame Epiftle over and over, and over again, till I came to dif-
cover^ as appeared to me, what was the Drift and Aim of it, and
by what Steps and Arguments St. Paul profecuted his Purpofe.
Lremembred that St. Paul was miraculouily called to the Minilfry
of the Gofpel, and declared to be a chofen VelTel ; that he had the
whole D'odrine of the Gofpel from God by immediate Revelation,
and was appointed to be the Apoflle of the Gentiles^ for the propa-
gating of it in the Heathen World. This was enough to perfuade
me, that he was not a Man of loofe and fhatter'd Parts, uncapable
to argue, and unfit to convince thofe he had to deal with: God
knows how to choofe fit Inftruments for the Bufinefs he employs
them in. A large Stock of Jewijh Learning he had taken in at the
Feet of Gamaliel ; and for his Inforn^acion in Chriflian Knowledge,
and the Myfleries and Depths of the Difpenfation of Grace by Jefus
ChrifV, God himfelf had condefcended to be his Inflruder and
Teacher. The Light of the Gofpel he had received from the Foun-
tain and Father of Light himfelf, who, I concluded, had not fur-
nifhed him in. this extraordinary Manner, if all this plentiful Stock
of Learning and Illumination had been in danger to have been loft,
or proved ufelefs, . in a jumbled and confufed Head ; nor have laid
up fuch a Store of admirable and ufeful Knowledge in a Man, who,
for want of Method and Order, Clearnels of Conception, or Perti-
nency in Difcourfe, could not draw it out into Ufe with the greateft
Advantages of Force and Coherence. That he knew how to pro-
fecute his Purpofe with Strength of Argument and clofe Reafoning/
without incoherent Sallies, or the intermixing of Things foreign.
to his Bufinefs, was evident to me from feveral Speeches of his
recorded in the Acls, : And it was hard to think that a Man that .
could talk with fo much Confiftency and Clearnefs of Convid:ion,
ihould not be able to write without Confufion, inextricable Obfcu-

XIV J^n Essay for the Under/landing

iity, and perpetual Rambling. The Force, Order and Perfplciilty
of thofe Dilcourfes, could not be denied to be very vifible : How
then came it that the like was thought much wanting in hij Epiftles?
And of this there appear'd to me this plain Reafon : The Particula-
rities of the Hiftory in which thefe Speeches are inferted, fhew
St. PanPs End in fpeaking ; which being feen, cafts a Light on the
whole, and {hews the Pertinency of all that he fays. Bat his Epiftles
not being fo circumftantiated ; there being no concurring Hiftory
that plainly declares the Difpofition St. Paul was in ; what the
Adlions, Expectations, or Demands of thofe to whom he writ,
required him to fpeak to, we are no where told. All this, and a
great deal more, necelTary to guide us into the true Meaning of the
Epiftles, is to be had only from the Epiftles themfelves, and to be
gather'd from thence with ftubborn Attention, and more than com-
mon Application.

This being the only fafe Guide (under the Spirit of God, that
dictated thefe Sacred Writings) that can be rely'd on, I hope I may
be excufed, if I venture to fay, that the utmoft ought to be done to
obferve and trace out St. Paul's, Reafonings^ to follow the Thread
of his Difcourfe in each of his Epiftles; to Ihew how it goes on ftill
dire<fled with the fame View, and pertinently drawing the feveral
Incidents towards the fame Point. To underftand him right, his
Inferences fliould be ftrid:ly obferved ; and it Ihould be carefully
examined from what they are drawn, and what they tend to. He
is certainly a coherent, argumentative, pertinent Writer; and Care,
I think, {hould be taken in expounding of him, to fhew that he
is fo. But though I fay he has weighty Aims in his Epiftles, which
he fteadily keeps in his Eye, and drives at in all that he fays ; yet I
do not fay that he puts his Difcourfes into an artificial Method, or
leads his Reader into a Diftindion of his Arguments, or gives them
notice of new Matter by rhetorical, or ftudy'd Tranfitions. He has
no Ornaments borrow'd from the Greek Eloquence ; no Notions of
their Philofophy mix'd with his Dodlrine, to fet it off. The inticing
Words of Man sWifdom^ whereby he means all the ftudied Rules of
the Grecian Schools, which made them fuch Mafters in the Art of
Speaking, he, as he fays himfelf, i Cor. II. 4. wholly negle(fted:
The Reafon whereof he gives in the next Verfe, and in other Places.
But the Politenefs of Language, Delicacy of Stile, Finenefs of Ex-
preflion, laboured Periods, artificial Tranfitions, and a very metho-
dical Ranging of the Parts, with fuch other Imbellilliments as make a

Difcourfe

ij^ PaulV Epistles^ &c. xv

Difeourfe enter the Mind fmoothl)^, and flrike the Fancy at firfl
Hearing, have little or no Place in his Stile j yet Coherence of Dif-
courfe, and a dire(!l Tendency of all the Parts of it, to the Argument
in hand, are moft eminently to be found in him. This I take to be
his Characfker, and doubt not but he will be found to be fo upon di-
ligent Examination. And in this, if it be fo, we have a Clue, if we
will take the Pains to find it, that will condu6l us with Surety thro'
thofe feemingly dark Places, and imagined Intricacies, in which
Chriftians have wander'd fo far one from another, as to find quite
contrary Senfes.

Whether a fuperficial Reading, accompanied with the common
Opinion of his invincible Obfcurity, has kept off fome from feeking
in him the Coherence of a Difcourfe, tending with clofe, ftrong
Reafonjng to a Point; or a feemingly more honourable Opinion of
one that had been wrapp'd up into the Third Heaven, as if from
a Man fo warm'd and illuminated as he had been, nothing could be
expected but Flaflies of Light, and Raptures of Zeal, hinder'd others
to look for a Train of Reafoning, proceeding on regular and cogent
Argumentation, from a Man rais'd above the ordinary Pitch of Hu-
manity to an higher and brighter way of Illumination ; or elfe,
whether others were loth to beat their Heads about the Tenor and
Coherence in St. Paul's Difcourfes, which, if found out, poffibly
might hi him at a manifefl and irreconcileable Difference with their
Syflems; 'tis certain, that whatever hath been the Caufe, this way
of getting the true Senfe of St. Faiil\ Epiftles, feems not to have
been much made ufe of, or at leaffc fo thoroughly purfued as I am .
apt to think it deferves.

For, granting that he was full ilor'd with the Knowledge of the
Things he treated of, for he had Light from Heaven, it v/as God
himfelf furnifhed him, and he could not want ; allowing alfo that
he had Ability to make uie of the Knowledge had been given him
for the End for which it was given him, viz. the Information,
Convidion, and Converfion of others ; and, accordingly,, that he
knew how to dired: his Difcourfe to the Point in hand, we cannot
widely miftake the Parts of his Difcourfe employ'd about it, when
we have any where found out the Point he drives at : Wherever we
have got a View of his Defign, and the Aim he propofed to himfelf
in Writing, we may be fure that fuch or luch an Interpretation does
not give us his genuine Senfe, it being nothing at all to his prefent
Purpofe. Nay, among various Meanings given a Text^ it fails not

xvi ^n Es SAY for the Under flanding

to dlred us to the beft, and very often to ailure us of the true : For
it is no Prefumption, when one fees a Man arguing for this or that
Propofition, if he be a fober Man, Maiter of Reafon or common
Senfe, and takes any care of what he fays, to pronounce, with Con-
fidence in feveral Cafes, that he could not talk thus or thus.

I do noc yet fo magnify this Method of ftudying St. Paul's Epiflles,
as well as other Parts of Sacred Scripture, as to think it will per-
fectly clear every hard Place, and leave no Doubt unrefol ved. I know
Expreffions now out of Ufe, Opinions of thofe Times, not heard of
in our Days, Allufions to Cuftoms loft to us, and various Circum-
ftances and Particularities of the Parties, which we cannot come
^ar, &c. muft needs continue feveral Paflages in the dark now to us
at this diftance, which flione with full Light to thofe they were di-
reded to. But for all that, the ftudying of Sc. Paul's Epiftles in the
Way T have propofed, will, I humbly conceive, carry us a great
length in the right Underftanding of them, and make us rejoice in
the Light we receive from thofe moft ufeful Parts of Divine Reve-
lation, by furnifliing us with vifible Grounds that we are not mifta-
ken, whilft the Confiftency of the Difcourfe, and the Pertinency of
it to the Defign he is upon, vouches it worthy of our great Apoftle.
At leaft, I hope, it may be my Excufe, for having endeavoured to
make St. Paul an Interpreter to me of his own Epiftles.

To this may be added another Help, which St. Paul himfelf
affords us, towards the attaining the true Meaning contained in his
Epiftles. He that reads him with the Attention I propofe, will
ealily obferve, that as he was full of the Dodrine of the Gofpel, fo
it lay all clear, and in order, open to his View. When he gave his
Thoughts Utterance upon any Point, the Matter flow'd like a Tor-
rent : But, 'tis plain, 'twas a Matter he was perfedly Mafter of j he
fully poflefs'd the entire Revelation he had receiv'd from God, had
thoroughly digeftedit; all the Parts were formed together in his
Mind into one well contradled, harmonious Body : So that he was
no way at Uncertainty, nor ever in the leaft at a lofs concerning any
Branch of it. One may fee his Thoughts were all of a Piece in all
his Epiftles 5 his Notions were at all Times uniform, and conftantly
the fame, tho' his Expreflions very various: In them he fcems to
take great Liberty. This, at leaft, is certain, that no one feems lefs
tied up to a Form of Words. If then having, by the Method before
propofed, got into the Senfe of the feveral Epiftles, we will but
compare what he fays, in the Places where he treats of tlie fame

Subjedt,

iJ?. PaulV Epistle s^ &c. xvii

Stibjed, we can hardly be miflaken in his Senfe, nor doubt what it
was, that he believed and taught concerning thofe Points of the
Chriflian Religion. I know it is not unufual to find a Multltade of
Texts heaped up for the maintaining of an efpoufed Propoiition,
but in a Senfe often fo remote from their true Meaning, that one
can hardly avoid thinking that thofe who fo ufed them, either fought
not, or valued not the Senfe ; and were fatisfied with the Sound,
where they could but get that to favour them. But a verbal Con-
cordance leads not always to Texts of the fame Meaning; trufting
too much thereto will furnilh us but with flight Proofs in many
Cafes J and any one may obferve how apt that is to jumble together
PafTages of Scripture not relating to the fame Matter, and thereby to
diflurb and unfettle the true Meaning of Holy Scripture. I have
therefore faid, that we fhould compare together Places of Scripture
treating of the fame Point. Thus, indeed, one Part of the Sacred
Text could not fail to give light unto another. And fince the Pro-
vidence of God hath fo order'd it, that St. Paul has writ a great
Number of Epiflles, v/hich, tho' upon different Occafions, and to
feveral Purpofes, yet are all confined within the Bufinefs of his
Apofllefhip, and fo contain nothing but Points of Chrlflian Inflru-
ftion, amongfl which he feldom fails to drop in, and often to enlarge
on the great and diftinguilhing Docflrines of our holy Religion;
which, if quitting our own Infallibility in that Analogy of Faith
which we have made to our felves, or have implicitly adopted from
fome other, we would carefully lay together, and diligently com-
pare and fludy, I am apt to think would give us St. Paul's Syilem
in a clear and indifputable Senfe, which every one mufl acknowledge
to be a better Standard to intepret his Meaning by, in anyobfcure
and doubtful Parts of his Epiftles, if any fuch fliould flill remain,
than the Syflem, ConfefTion, or Articles of any Church or Spciety
of Chriflians yet known ; which, however pretended to be founded
on Scripture, are vifibly the Contrivances of Men, (fallible both in
their Opinions and Interpretations) and, as is vifible in mofl of them,
made with partial Views, and adapted to what the Occafions of that
Time, and the prefent Circumftances they were then in, were
thought to require for the Support or Juftification of themfelves.
Their Philofophy alfo has its Part in mifleading Men from the true
Senfe of the Sacred Scripture. He that fhall attentively read the
Chriftian Writers after the Age of the Apoftles, will eafily find how
much the Philofophy they were tinduredwith, influenced them in

b their

xviii yln E s SA Y for the Underfianding

their Underfianding of the Books, of the Old and New Teftamentr
III the Ages wherein Platomfm prevailed, the Converts to Chriftia-
nity of that School, on all Occafions, interpreted Holy Writ accord-
ing to the Notions they had imbib'd from that Philofophy. Arifto-
ties Dodrine had the fame Effeft in its Turn ; and when it dege-
nerated into the Peripateticifm of the Schools, that too brought its
Notions and Didindions into Divinity, and affixed them to the
lerms of the Sacred Scripture. And we may fee flill how, at this
Day, every one's Philofophy regulates every one's Interpretation of
the Word of God. Thofe who are poiTeffed with the Dod;rine of
Aerial and ^therial Vehicles, have thence borrowed an Interpreta-
tion of the four firfl Verfes of 2 Cor. V. without having any ground -
10 think that St. Paul had the leafl Notion of any fuch Vehicles.
'Tis plain, that the teaching of Men Philofophy, was no Part of the
Defign of Divine Revelation ; but that the Expreffions of Scripture
are commonly fuited, in thofe Matters, to the vulgar Apprehenlions
and Conceptions of the Place and People where they were delivered.
And as to the Dodlrine therein, diredlly taught by the Apoftles, that
tends wholly to the fetting up the Kingdom of Jefus Chrift in this
"World, and the Salvation of Mens Souls; and in this, 'tis plain,
their Expreffions were conformed to the Ideas and Notions which
they had received from Revelation, or. were confequent from it.
We fhall therefore in vain go about to interpret their Words by the
Notions of our Philofophy, and the Doctrines of Men deliver'd in
our Schools. This is to explain the Apoftle's Meaning by what they
never thought of, whilfl they were writing ; which is not the way
to find their Senfe in what they deliver'd, , but our own, -and to take
up from their Writings not what they left there for us, but what we
bring along with us in our felves. He that would underftand
St. Paul right, muft underftand his Terms in the Senfe he ufes them;
and not as they are appropriated, by each Man's particular Philo-
fophy, to Conceptions that never cnter'd the Mind of the Apoftle.
For Example; he that fhall bring the Philofophy now taught and .
receiv'd, to the explaining of Spirit, Soul, and Body, mentioned
I Thejf. V. 23. will, I fear, hardly reach St. Paul's Senfe, or repre-
fent to himfelf the Notions St. Paul then had in his Mind. That is
what we fhould aim at. in reading him, or any other Author ; and
till we, from his Words, paint his very Ideas and Thoughts in our
Minds., we do not underftand him.

St Paul'j* Epistles, &c\ xix

In the Divilions I have made, I have endeavoured, the bed I
could, to govern my felf by the Diverfuy of Matter. Bur, in a Wri-
ter like St. Pau/^ it is not fo eafy always to find precifely wliere one
Siibjed; ends, and another begins. He is full of the Matter hi treats,
and writes with Warmth; which ufually neglects Method, and thofe
Partitions and Paufes, which Men educated in the Schools of Rhe-
toricians ufually obferve. Thofe Arts of Writing St. P/7zJ, as well
out of Defign as Temper, wholly laid by: The Subjedt he had in
hand, and the Grounds upon which it flood firm, and by which he
inforced it, was what alone he minded; and, without folemnly
winding up one Argument, and intimating any way that he began
another, let his Thoughts, which were fully polTefs'd of the Matter,
run in one continued Train, wherein the Parts of his Difcourfe
were wove one into another. So that it is feldom that the Scheme
of his Difcourfe makes any Gap ; and therefore, without breaking
in upon the Connection of his Language, 'tis hardly poiTible to fe-
parate his Difcourfe, and give a diftin§: .View of his feveral Argu-
ments in diftindt Sections.

I am far from pretending Infallibility in the Senfe I have any
where given in my Paraphrafe or Notes ; that would be to ere(5t my
felf into an Apoflle, a Prefumption of the higheft Nature in any one
that cannot confirm what he fays by Miracles. I have, for my own
Information, fought the true Meaning, as far as my poor Abilities
would reach : And I have unbiafifedly embraced what, upon a fair
Enquiry, appear'd fo to me. This I thought my Duty and Intereft,
in a Matter of fo great Concernment to me. If I muft believe for
my felf, it is unavoidable that I mufl underfrand for my felf: For if
I blindly, and with an implicit Faith, take the Pope's Interpretation
of the Sacred Scripture, without examining, whether it be Chrift's
Meaning, 'tis the Pope I believe in, and not in Chrift ; 'tis his A^u-
thority I reft upon; 'tis what he fays I embrace; for what 'tis Chrift
fays, I neither know, nor concern my felf. 'Tis the fame thing
when I fet up any other Man in Chrift's Place, and make him the
authentic Interpreter of Sacred Scripture to my felf. He may pofTi-
bly underftand the Sacred Scripture as right as any Man, but I fliall
do well to examine my felf, whether that which I do not know, nay
which (in the way I take) I can never know, can juftify me in ma-
king my felf his Difciple, inftead of Jefus Chrift's, who of Right is
alone, and ought to.be, my only Lord and Mafter ; and it will be no
I . leis-

XX ^^^ Essay for the Underflanding, &c.

lefs Sacrilege in me to fubilitute to my felf any orher in his room; to
be a Prophet to me, than to be my King or Prieft.

The fame Reafons that put me upon doing what I have in thefe
Papers done, will exempt me from all Sufpicion of impoling my
Interpretation on others. The Reafons that led me into the Meaning
which prevail'd on my Mind, are fet down with it : As far as they
carry Light and Convidion to any other Man's Underilanding, fo
far I hope my Labour may be of fome Ufe to him ; beyond the Evi-
dence it carries' with it, I advife him not to follow mine, nor any
Man's Interpretation. We are all Men liable to Errors, and infe(fled
with them ; but have this fure Way to preferve our felves, every one
from Danger by them, if, laying afide Sloth, Carelefnefs, Prejudice,
Party, and a Reverence of Men, we betake our felves in earneft to
the Study of the Way to Salvation, in thofe holy Writings wherein
God has reveal'd it from Heaven, and propos'd it to the World;
feeking our Religion where we are fure it is in Truth to be foun(3;,
.-comparing fpiritual Things with fpirittial Things.

A PARA-

PARAPHRASE and NOTES

ON THE

E P I S T L E of St. P ^ az. '^"'z-

Ephefus
'T n TUT? the Tear of

GALATIANS. ^"°''

S T N 0 P S I S.

TH E Subje(5l and Defign of this Epiftle of St. Paul is much
the fame with that of his Epiftle to the Romans, but treat-
ed in fomewhat a different manner. The Bufinefs of it is
to dehort-and hinder the Galatiam from bringing them-
felves under the Bondage of the Mofaical Law.

St. Paul himfelf had planted the Churches of Galatia, and there-
fore referring (as he does, Ch. i. 8, 9.) to what he had before taught
them, does not in this Epiftle lay down at large to them the Doctrine
of theGofpel, as he does in that to the Romans-, who having been
converted to the Chriftian Faith by others, he did not know how far
they were inftrud:ed in all thofe Particulars, which, on the occafion
whereon he writ to them, it might be neceffary for them to under-
ftand: And therefore, writing to the Romans, he fets before them a large
and comprehenfive View of the chief Heads of the Chriftian Religion.
He alfo deals more roundly with his Difciples the Galatians, than,
we may obferve, he does with the Romans, to whom he, being a
Stranger, writes not in fo familiar a Stile, nor in his Reproofs and
Exhortations ufes fo much the Tone of a Mafter, as he does to the
Galatians.

St. Paul had converted the Galatians to the Faith, and erected fe-
veral Churches among them in the Year of our Lord 5 1, between

B which.

2 GALATIANS,

Chap. I. which, and the Year ^y^ wherein this Epiflle was writ, the Difor-
^^'V'^ ders following were got into thofe Churches.

Firjij Some Zealots for the yewijh Conftitution, had very nearper-
fwaded them oat of their Chriftian Liberty, and made them willing
to fubmit to Circumcifion, and all the ritual Obfervancesof the Jewijb
Church, as neceflary under the Gofpel : Ch, I. 7. III. 3. IV. 9, 10, 2 1,
V. I, 2, 6, 9, TO. _ ^

Secondly, Their Diilentlons and Difputes in this matter had raifed
great Animofitiesamongft them, to theDifturbance of their Peace, and
the fetting them at Strife one with another : Ch.N. 6, 13 — —IS-

The reforming them in thefe two Points feems to be the main Bu-
linefs of this Epiflle, wherein he endeavours to eftablifli them in aRe-
folution to ftand firm in the Freedom of the Gofpel, which exempts
them from the Bondage of the Mofaical Law; and labours to reduce
them to a fmcere Love and Ajfedion one to another ; which he con-
cludes, with ail. .Exhortation to Liberality, and general Beneficence,,
efpecially to their Teachers ; Ch.VX.b, ip. Thefe being the Matters
he had in his Mind to write to them about, he feems here as if he had
done : But upon mentioning, 1;. 1 1. what a long Letter he had writ
to them with his own Hand, the former Argument concerning Cir-
cumci'fion, which, filled and warmed his Mind, broke out again into
wha^ we find,, U.I 2' — 17. of the Vlth Chapter.

C H A P. L I _ — 5.

Introduction.

CONTENTS,

"^HE general View of this Epiftle plainly fliews St. Paurs chief
Defign in it to be, to keep the Galatiam from hearkening to thofe
Judaizing Seducers, who had almoft perfwaded them to be Circum-
cifed. Thefe Perverters of the Gofpel of Chrift, as St. Paul himfelf
calls them, v, 7. had, as may be gathered from 1;. 8, and 10. and
from C/6.V. 1 1. and other PafTages of this Epiftle, made the Galatlans
believe that St. Paul himfelf was for Circumcifion. Till St. P^/^/ him-
felf had i^x. them right in this matcer, and convinced them of the Fal-

Ihood

QALATIANS. 3

fhood of this Afperfion, it was in vain for him by other Arguments to Chap. i.
attempt the re-eftabli{hing thtGaIafta?2s m theChriftian Liberty, and ""^^""^^^^
in that Truth which he had preached to them. The removing therefore
of this Calumny was his' iirfl Endeavour; and to that purpofe this
Introdudion, different from, what we find in any other of his Epiftles,
is marvelloufly well adapted. He declares here at the entrance, very
exprelly and emphatically, that he was not fen t by Men on their Er-
rands; nay, that Chrift in fending him did not fo much as convey
his Apoflolick Power to him by the Miniflry, or Intervention of any
Man J but that his Commiffion and Inftrudlions were all entirely from
God, and Chrifl himfelf, by immediate Revelation. This of it felf
was an Argument fufficient to induce them to believe, i. That what
he taught them when he firfl preached the Gofpel to them, was the
Truth, and that they ought to flick firm to that. 2. That he chan-
ged not his Dodrine, whatever might be reported of him. He was
Chrifl's chofen Officer, and had no dependance on Men's Opinions,
nor regard to their Authority, or Favour, in what he preached 3 and
therefore 'twas not likely he fhould preach one thing at one time,
and another thing at another.

Thus this Preface is very proper in this place to introduce what he
is going to fay concerning himfelf, and adds Force to his Difcourfe,
and the Account he gives of himfelf in the next Sed:ion.

TEXT. TARATHRASE.

'I pAUL an Apofiie T^^UL (an Apoftle not of Men^ to ferve !•

ther ^by' ^an^'bLt "by jT . ^^^ir Ends, or Carry on their Defigns, nor re-

jcfus Chrift, and God ceiving his Call, orCommiffion, by the interven-

the Father ^^ho raifed tion of any Man ^ to whom he miffht be thought

him from the dead) ■' r n. ^ r ^ ^ °

to owe any refpedt, or deference upon that ac-
count ', but immediately from Jefus Chrift, and
from God the Father, who raifed him up from

NOTES.

I * |Ot')t aV aV6f fcVfijf, not of Men, i.e. not fent by Men at their Pleafure, or by their
Authority ; not inftrufted by Men what to fay or do, as we fee Timothy and Titus were when
fent by St. Paul : And y»das and Silasy fent by the Church cf ^etufalem.

^ 'Ov/e /} aV6?<y''3r», nor hy Man^ i. e. His Choice and Separation to his Miniflry and
Apoftlefhip, was fo wholly an Aft of God, and Chrift, that there was no Intervention of any
thing done by any Man in the Cafe, as theie was in the Eledion of Matthias, All this we may
fee cxplain'd ac large, v. 10-— 11, and v, 16, 17. and (3?, II. 6—9.

B 2 the

4 GALATIANS.

Chap. r.

'"^^ FARATHRASE. TEXT.

2, the Dead) and all the Brethren, that are with

^^ me, unto the Churches '^ of Galatia: Favour be
to you, and Peace '^ from God the Father, and
from our Lord Jefus Chrifl, who gave himfelf for
our Sins, that he might take us out of this pre-
fent evil World % according to the Will and good

- Pleafure of God and our Father, to whom be

^* Glory for ever and ever. Ameri,

And all the brethreft
which are with me, unto
the Churches of Galatia :

Grace be to you, and
peace from God the Fa-r
ther, and from our Lord
Jefuj Chrift j

Who gave hicifelf for
our Sins, that he might
deliver us from this pre-
fent evil world, accord-
ing to the will of God
and our Father :

To whom be glory for
ever and ever. Amen.

N 0 r E s.

2 ^ churches o/ Galatia. This was an evident Seal of his Apoftlefhip to the Gentiles ; fince m
ao bigger a Country than GaJatiay a fmall Province of the Leller/^^r, he had, in no long flay
among them, planted fcreral diftinft Churches.

3 ° Seace, The wifhing. of Peace in the Scripture-Language,, is the wifhing of all manner mi
Good.

4 ' "O'Tseof. ^i\»7VJ i^M-i Ik TO hi^Zr©- eu(ov& Toi'HfS'^ 3T&4* be might take us out of this
prefent ewl World^ or Age^ fo the Greek Words fignify : Whereby it cannot be thought, that St.
Paul meant, that ChrilVians were to be immediately removed into the other World. Therefcre
iVi^ui cuuv muft lignify fomeching clfe than prefent fVorld, in the ordinary Import of thoft Words
in Englifb. ^Aieoy ^t©-, I Cdu II. 6, 8.. and in other places, plainly fignifics the fewp Nation,,
under the Mofaical Conftitution ; and it fuics very well with the Apollle's Defign in this Epiftle,
that it fliould do & here. God has ia this World but one Kingdom and one People. The Nation
of the ye'O.s were the Kingdom and People of God, whilft the Law ftood. And this Kingdom of
God under the Mofaical Conftitution was cali'd aiuv bt©-, this Age, or as it is commonly tran-
llatedj this World, to which aivv £C5r«Vj the prefent fVorld, or Age, here anfwers. But the King-
dom of God, which was to be under the MefTiah, wherein the Oeconomy and Conftitution x)f the
ye<ii;i(b Church, and the Nation ic felf, that in oppofition to Chrilt adhered to it, was to be laid
afide, is in the New Teftament called auuv (AhKWy the World, or Age to come; lb that Chrift's
taking them out of the prefent Worldy may, without any Violence to the Words, be underftood to
fignify his fetting them free from the Mofaical Conftitution. This is fuitable to the Defign of.
thi Epifile, aiid what St. PatJ has declared in many other places. See Col II. 14—17, and 20.
which agrees to this Place, and Rom. VII. 4, 6. The Law is faid to be covtrary to us. Col. II. 14^
and towork Wrach, Rom.lW 15. and St. i'^w/ fpeaks very diminifhingly of the ritual parts of
it ill many places : But yet, if all this may not be thought fuff.cicnt to ji.liify the applying of the
Epithet ToiHe?, Evil, to it, that Scruple will be removed, if we take «j':s-<yf auyv, this prefent
WjyJd, htre, for the yeivifi Conftitution and Nacion together, in which Senfe it may very well,
be called Evil, though the Apoftle, out of his wonted Tendernefs to his Nation, forbsars to name
them openly, and ufes a doubtful Exprelfion, which mighc comprehend the Heathca World allo^^
though he chisfly poioled ac the j€<wf.

SECT.

GALATIANS. $

SECT. II. ^^

C H A P. I. 6. II. ai.

CONTENTS,

WE have above obferved, that St. Paul's firfl: Endeavour in this
Epiftle was to fatisfy the Galatians, that the Report fpread
of him, that he preach'd Circumcifion, was falfe. Till this Ob-
flrudion, that lay in his way, was removed, it was to no purpofe
for him to go about to difTuade them from Circumcifion, though
that be what he principally aims at in this Epiflle. To fliew them,
that he promoted not Circumcifion, he calls their hearkening to
thofe who perfuaded them to be circumcifcd, their being removed
from him ; and thofe that fo perfuaded them, Perverters of the
Go/pel of Chri ft, v. 6, 7. He farther affures them, that the Gofpel
which he preached every where was that, and that only, which he
had received by immediate Revelation from Chrift, and no Contri-
vance of Man, nor did he vary it to pleafe Men : That would not
confift with his being a Servant of Chrift, v. 10. And he expreffes fuch
a firm Adherence to what he had received from Chrift, and had
preached to them, that he pronounces an Anathema upon himfelf,
u 8, 9. or any other Man or Angel, that fhould preach any thing elfe
to them. To make out this to have been all along his Conduct, he
gives an Account of himfelf for many Years backwards, even from
the time before his Converfion : Wherein he fhews, that from a zea-
lous perfecuting Jew, he was made a Chriftian, and an Apoftle by
immediate Revelation,- and that having no Communication. with the
Apoflles, or with the Churches oifudea, or any Man for fome years,
he had nothing to preach, but what he had receiv'd by immediate
Revelation. Nay, when 14 years after he went up 10 yerujalem^ ic
was by Revelation J and when he there communicated theGofpel,.
which he preach'd among the Gentiles^ Peter, James^ 2.nd. jfohn,, ap--
proved of it, without adding anything, but admitted him as their
Fellow-Apoflle. So that in all this he was guided by nothing but
Divine Revelation, which he inflexibly fluck to, fo far, that he
openly oppofed St. Peter, for his Judaizing at Antioch. All which.
Account of himfelf tends clearly to {hew,, that St. Paul made no: the
leafl Hep towards complying with the Jews in favour of the Lav/,. nor

did^

6 GALATIANS.

Chap. I. did, out of regard to Man, deviate from the Do(ftrine he had re-

^"*^''*'^^^ ceived by Revelation from God.

All the parts of this Sedlion, and the Narrative contain'd in it, ma-
nifeftly concenter in this, as will more fully appear, as we go through
them, and take a clofer view of them ; which will ihew us that the
whole is fo fkilfully managed, and the Parts fo gently Hid into, that
k is a flirong, but not feemingly laboured Juflification of himfelf,
from the Imputation of Preaching up Circumcifion.

T AK AT ERASE. TEXT.

6. TF Cannot but wonder that you are fo foon *" re- I Marvel that ye are fo 6
1 moved from me^ (who called you into the LZ.::Z';V'Z
Covenant of Grace which is in Chrift) unto ano- the grace of chrift, unto

7. ther fort of Gofpel j which is not owing; to any another gofpcl :

' , . 1 /- h 1 1 1 • 1 1 1 J Which IS not another ; y

thing elle ^ but only this, that you are troubled b^^ ^hcre be fome that '

by a certain fort of Men, who would overturn trouble you, and would

the Gofpel of Chrift, by making Circumcifion, p^? '^' ^°^^'^ -
and the keeping of the Law neceflary ' under the

NO T E S.

6 ^ So foon. The firft Place we find Galatia mentioned is ABs XVI. 6. AnA therefore
St. Paul may be fuppofed to have planted thefe Churches there, in his Journey mentionedj
^itVi XVI. which was Anno Dooiini 51. He vilitcd them again, after he had been at J^eru-
{ateniy Ads XVIII. il 2.3. Anno Domini 54. From thence he returned to Ephe/ui, and
ilaid there about two Years^ during which time this Epiftle wasvvrit ; fo that counting from his
laft Vifit, this Letter was writ to them within two or chree Years from the time he was laft
tvith them, and had left them confirmed in the Dodrine he had taught them ; and therefore he
might with reafon wonder at their forfaking him L foon, and that Gofpel he had converted
them to.

E From him that called you. Thefe Words plainly point out himfelf. But then one might
wonder how St. Panl came to ufe them ; fince it would have founded better to have faid.
Removed from the Gofpel I preach' d to yoUf to another Gofpel^ than removed from me that preached
to you^ to another Gofpel. But if it be remembred that St. Paul's Defign here is to vindicate him-
felf from the Afperlion caft on him, that he preached Circumcifion, nothing could be more fuita-
ble to that purpofe. than this way of exprefling himfelf.

7 ^ "O «;c i7iv uhKo' I rake to fignify, which is not any thing elfe. The Words themfelves,
the Context, and the Bufinefs the Apoltle is upon here, do all concur to give thefe Words the
Scnfe I have taken them in. For, i. If ''o had referred to ivAy^iMoVy it would have been
more natural to have kept to the Word tn^v., and not have changed it intOctAAo. z. It can
fcai ce be fuppofed by any one who reads what St. Paul fays, in the following Words of this
Verfc, and the two adjoining ; and alfo C^<?/>. III. 4. and Ver. z ■ 4, and 7. that St. Paul
fhould tell them, that what he would keep them from is not another Gofpel. 5. It is fuitablc to
St. Paul's Dcfign here to tell them, that to their being removed to another Gofpelj no body elfe had
contributed, but it was wholly owing to thofe Judaizing Seducers,

' SccAHj XV. I, 5, a J, 24. Hi 0^<

Gofpd.

GALATIANS.

TEXT.

g But though we or an
angel from heaven preach
any other oofpei unco
you, than that which
we have preached unto
you, let him be accurfed.
9 As wc faid b.fore, fo
fay I now again, if any
man preach any other
gofpcl unto you iha-n that
ye have received, let him
be accurfed.

lO For do I now per-
fwade men, or God ? or
do I fcek to pleafe men ?
for if I yet pleafed men,
I ftiould not be the fcr-
vant of Chrift.

J J But I certify you, bre-
thren, that the gofpel
which was preached of

Cfiap. T.

TARATHRASE.

Gofpel. But if even I my felf, or an Angel from 8.
Heaven fhould preach any thing to you for Go-
fpel, different from the Gofpel I have preach'd
unto you, let him be Accurfed. I fiy it again 9.
to you, if any one, under pretence of the Gofpel,
preach any other thing to you than u^hat you have
received from me, let him be Accurfed ". For 10.
can it be doubted of me, after having done and
fufFer'd fo much for the Gofpel of Chriit, whe-
ther I do now ' at this time of day make my
court to Men, or feek the favour ™ of God ? If I
had hitherto made it my Bufinefs to pleafe Men,
I fhould not have been the Servant of Chrifl:, nor
taken up the profelTion of the Gofpel. But I cer- i r»
tify you, Brethren, that the Gofpel which has been

NOTES.

9 ^ Accurfed. Tho' we may look upon the Repetition of the Anathema here to be for
the adding of force to what he fays, yet we may obferve, that by joining himftif with an
Angel in the foregoing Verfe, he does as good as tell them, that he is not guiky of what de-
ferves ir, by skilfully infinuating to the Galatiam^ that they might as well fufpcd: an Anael
might preach to them a Gofpel different from his, i. e. a falfe Gofpel, as that he himfclf
fliould : and then in this Verfe lays the Anathema wholly and folely upon the Judaizin'-'
Seducers. °

10 ^"'Afit HoiVy and 'in yet, cannot be underflood without a reference to fomcthin" in Sc.
VauVi paft Life ; what that was, which he had particularly then in his Mind, v\e may fee by
the account he gives of himfelf in what immediately follows, {vlz-') That before his Converfon
he was employ'd by Men in their Dcfigns, and made it his bufinefs to pleafe them, as may be
feen, Acis IX. f, a. But when God called him, he received his Commillion and Infirudions
from him alone, and fet immediately about ic without confulting any Man whatfoevcr, prcachin<'
that, and that only, which he had received from Chrift. So that it would be fcnfelefs Folly in
him, and" no lefs than the forfaking his Mafter Jefus Chrift, if he fliould noiv., as was reported of
him, mix any thing of Mens with the pure Dottrine of the Gofpel, which he had received im-
mediately by Revelation from Jefus Chrift, to pleafe the ^eivs, afcer he had fo long preach'd
only that ; and had, to avoid all appearance or pretence to the contrary, fo carefully fliua'd all
communication with the Churches, of y«^ff<i ; and had not till a good while afcer, and chat very
fparingly, converfcd with any, and thofe but a few of the Apoftles chcmfelves, fome of A^hom
he openly reproved for their Judaizing. Thus the Narrative fubjoined to this Verfe explains the
voiv and yet in ic, and all tends to the fame purpofe.

"* n«j&) trandated per/wade, is Ibmetimes ufed for making application to any one to obtain
his good Will or FriendAiip ; and hence A^s XII. io. Ttio-Avrn BaaVo;' is tranilatcd, having
mzde Blajlus their Friend : The Senfe here is the fame which in i Thejf. II, 4. he expre/Tes in
thefc Words, »;/ wV dv^^u-'rsati d^kjKii^i^ dhhd TCtt Gsw, net as fkajin^ Men but God,

1. everj^

Chap. I.

GALATIANS.

TARATHRASE. TEXT.

12.

V3'

i6.

17.

every where " preached by me, is not fuch as is
pliant to human Intereft, or can be accommoda-
ted to the pleafmg of Men. (For I neither recei-
ved it from Man, nor was I taught it by any one
as his Scholar) but it is the pure and unmixed im-
mediate Revelation of Jefus Chriil to me. To
fatisfy you of this, my Behaviour, whilfl 1 was of
the Jewifli Religion, is fo well known, that I need
not tell you, how exceffive violent I was in Per-
fecuting the Church of God, and dellroyed it all
I could ; and that being carried on by an ex-
traordinary Zeal for the Traditions of my Fore-
fathers, I out-ilripp'd many Students of my own
Age and Nation, in Judai/m. But when it plea-
fed God (who feparated ° me from my Mother's
Womb, and by his efpecial Favour called p me
to be a Chriftian, and a Preacher of the Gofpel)
to reveal his Son to me, that I might preach him
among the Gentiles^ \ thereupon applied not my
felf to any Man '^ for advice what to do *■ : Nei-
ther went I up to y^rufalemy to thofe who were
Apoftlcs before me, to fee whether they approved
my Doftrine, or to have farther Inftrudtions from

NOTES,

me, is not after man.

For I neither received j £
it of man, neither was I
taught it, but by the Re-
velation of Jefus Chrift.

For ye have heard of 15
my converfation in time
paftj in the Jews religion,
how that beyond meafure
I perfecuted the church
of God, and wafted it ;

And profited in the 14
Jews religion, above ma-
ny my equals in mine
own nation, being more
exceedingly zealous of
the iradicioos of my fa-
thers.

But when it pleafed 1 5
God who feparated me
from my mother's womb,
and called me by his grace,

To reveal his Son in 16
me, that I might preach
him among the Heathen ;
immediately I conferred
not with flelh and blood :

Neither went I up to 1 7
Jerufalem, to them which
were Apoftles before me,
but I went into Arabia,
and returned again ynto
Damalciis.

11 " To iva,yyo^i,Sriv VTT ifXiit Kvhich has been preached by me : This beino fpoken indefi-
nircly, mult be underitood lin general every ivhere, and fo ij the Import of the foregoing
Verfe.

15 " Separated. This may be underftood by ^er. I. <?.
'P Called. The Hillory of this Call, (cc AHsW. i, &c.

16 ■' Flefi and Blood is ufcd for Man, fee E^h. VI. 12.

'■ For advice r This, and what he fays in the following Verfc, is to evidence to the Galai:ans
t^^e full Aflurancehe had oF rhc Truth and Pcrfcftion of the Gofpel, which he had received from
Chrifl by imnediatc Revelation ; and how litrle he was difpofed to have any regard to the
,pkafing of Men in Priaching it ; that he did not fo much as communicate or advifc "with any of
.the Ajwliles about it, to fee whether they approved of it.

them :

GALATIANS.

TEXT. TARATHRASE.

J 3 Then afcer three years
I went up to Jcriifalem ro
fee Peter, and abode with
him fifceen days.

19 But other of the apo-
l\les faw I none, fave
James the Lord's brother.

20 Now the things which
I write unto you, be-
hold, before God, I lie not.

i I Afterwards I came into
the regions of Syria and
Cilicia :

2i And was unknown by
face unto the Churches of
Judea, which were in
Chrift.

Z3 But they had heard
only, That he which per-
fccuted us in times paft,
now preached the faith
which once he deftroyed.

2.4 And they glorified God

them : But I went immediately ^ unto Arabia^
and from thence returned again to Damafcus.
Then after three Years ' I went up to Jeru/aletUy
to fee Petei'y and abode with him fifteen Days.
But other of the Apoflles faw I none, but James,
the Brother of our Lord. Thefe things that I write
to you, I call God to witnefs, are all true; there
is no Falfliood in them. Afterwards I came into
the Regions oi Syria, and Cilicia. But with the
Churches of Chrift ^ in Judea, I had had no
Communication, they had not fo much as feen
my Face ""j only they had heard that I who
formerly perfecuted the Churches of Chrift, did
now preach the Gofpel, which I once endea-
voured to fupprefs and extirpate. And they
glorified God upon my account.

N O t E S.

Chap. r.

18.

19.

2O0

2 1.
22.

17 ^ Ey^e«f, immediately, tho* placed juft before s and x^Titi'S^^i/tAMJ', I conferred not, yet
it is plain by the Senfe and Defign of St. Paul here, that it principally relates to, I tvent into
Arabia ; his Departure into Arabia, prefently upon his Converfion, before he had confulted
with any body, being made ufe of, to (hew that the Gofpel he had received by immediate
Revelation from Jefus Chrift, was compleat, and fufficiently inftrufted and enabled him to
be a Preacher and an Apoftle to the Gentiles, without borrowing any thing from any Man,
in order thereunto, no not from any of the Apoftles, no one of whom he faw till three Years
after.

1 8 * Three Tears, i. e. from his Converfion.

21 "In Chrifi, i. e. Believing in Chrift, fee Rom. XVI. 7.

^ This which he fo particularly takes notice of, does nothing to the proving that he wa»
a true Apoftle, but ferves very well to fhew, that in what he preached, he had no Communica-»
tioa with thofe of his own Nation, nor took any care to pleafe the ^ii/f.

24,

CHAP.

Chap. IT.

GALATIANS.

CHAP. II.

T ARATERASE.

THen fourteen years afrer I went up again to
yerufalem, with Barnabas^ and took 'Titus
alfo with me. And I went up by Revelation, and
there laid before them the Gofpel which I
"^ preached to the Gentiles^ but privately to thofe
who were of Note and Reputation amongft
them, left the pains that I have already taken y,
or fhould take in the Gofpel, fhould be in vain ^
But tho' I communicated the Gofpel which I
preach'd to the Gentiles^ to the eminent Men of

TEXT.

THen fourteen years
after, I went up
again to Jerufalem, with
Barnabas, and took Ti-
tus with me alfb.

And I went up by re-
velation, and communi-
cated unto them that gof-
pel which I preach a-
mong the Gentiles, but
privately to them which
were of reputation, left
by any means I ftiould
run, or had run in vain.

But neither Titus, who

N O J E S,

z ^ I communicated. The Conference he had in private with the chief of the Church of
ferufalem, concerning the Gofpel which he preach'd among the Gentiles, feems not to have
been barely concerning the Dodrine of their being free from the Law of Mofes : That had been
openly and hotly difputed at Antioch, and was known to be the Bufinefs they came about to
'/er(4fahm \ but it is probable it was to explain to them the whole Doctrine he had received by
Revelation, by the Fulnefs and Pcrfedion whereof, (for it is faid, ver. 6. that in that Confe-
rence they added nothing to it) and by the Miracles he had done in Confirmation of it (fee
ver. 8.) they might fee and own what he preached to be the Truth, and him to be one of them-
felves, both by Commiflion and Dodrine, as indeed they did. 'Auto7?, them, fignifi^es thofe ac
^erufakm : kclt \S'ict.v J^i roh cTox-^o"/, are exegetical, and Ihevv the particular Manner and
Perfons, and import nempe privatim eminentioribus. 'Twas enough to his pnrpofc to be owned by
thofe of grcateft Authority, and fo we fee he was by fames, Peter and yokn, ver. 9. and there-
fore it was fafelt and belt to give an account of the Gofpel he preach'd in private to them, and
not publickly to the whole Church.

y Running, St. Paul wks ior taking Pains \vix.\\& Qo^^t\y fee Co/. II. 16. A Metaphor, I fup-
pofe, taken from the Olympick Games, to exprefs his utmoft Endeavours to prevail in propa-
gating the Gofpel.

^ In vain. He feems here to give two Reafons why at lafl, after 14 Years, he communi-
cated to the Chief of the Apoftles at Jerufalem, the Gofpel that he preach'd to the GentileSy
when, as he fliews to the Galatians, he had formerly declined all Communication with -he
convert j^etws, i. He feems to intimate. That he did it by Revelation. t. He gives another
Reafon, viz. That if he had not communicated, as he Hid, with the kading Men there, and
fatisfied them of his Dodrine and Million, his Oppofcrs might unfettlc the Churches he had,
or ftiould plant, by urging, that the Apoftles knew not what it was that he preached, nor
had ever owned it for the Gofpel, or him for an Apoftle. Of the Rcadincfs of the Judaizing
Seducers to take any fuch Advantage againft him, he had lately an E.\amplc in the Church of
. CorintK^

the

GALATIJNS.

TEXT. TARATHRASE.

Chap. If.

was wich me, being a
Greek, was compelled co
be circumcifcd ;

4 And that becaufc of
falfe brethren unawares
brought in, who came in
priviiy to fpy out our li-
berty, which \vc have in
Chritt Jcfus, that they
might bring us into bon-
dage;

5 To whom we gave
place bj'fubjeSionjnonoc

the Church at ^erufalem^ yet neither ^ T'itus^
who was with me, being a Greek, was forced to
be Circumciled. Nor ^ did I yield any thing
one Moment by way of Subje<flion " to the Law,
to thofe falfe Brethren, who by an unwary admit-
tance were flily crept in to fpy out our Liberty
from the Law, which we have under the Gofpeij
that they might bring us into Bondage ^ to the
Law. But 1 flood my ground againft it, that the

N 0 t: E s,

5 ' Ik wctyK9^'v\ is lightly tranflated, fwas not com^elledy a plain Evidence to the Galafiatts
that the circumcifing of the convert Gentiles was no part of the Gofpel which he laid before ihefe
Men of Note, as what he preach'd to the Gentiles. For if it had, Titus muft have been circum-
cifcd ; for no part of his Gofpel was blamed, or altered by them, ver. 6. Of what other ufe
his mentioning this of T/tus here can be, but to {hew to the Galatians that what he preach'd
contain'd nothing of circumcifing the convert Gentiles, it is hard to find. If it were to fhew
that the other ApoflJes, and Church at yerufalem, difpenfed with Circumcifion, and other ritual
Obfcrvances of the Mofaical Law, that was need'efs ; for that was fufficiently declared by their
Decree, Aifs XV. which was made and communicated to the Churches before this Epiftle was
writ, as may be feen, ASls XVI. 4. much lefs was this of Titus of any force to prove that St.
]?aul was a true ApofHe, if that were what he was here labouring to juftify. But confide ring
his Aim here to be' the clearing himfelf from a Report that he preach'd up Circuracifion, there
could be nothing more to his purpofe than this Inftance of Titui, whom, uncircumcifed as
he was, he took with him to Jerufalem ; uncircumcifed he kept with him there, and un-
circumcifed he took back with him when he returned. This was a flrong and pertinent
Inftance toperfuade the G4/<t^/Vtw/, that the Report of his preaching Circumcilioa was a mere
Afperfion.

4 '' kA', Heithtr, in the 3d Verfe, according to Propriety of Speech, ought to have a Nor to
anfwer it, which is the «</^€, wor, here ; which fo taken, anfwers the Propriety of the Gveek^
and very much clears the Senfe ; i^l Tiroi mayKai^iii a /e Tf 5? ui^.v el^a.^' neither was
Titus compelled, ror did <we yield to them a Moment.

"^ In \szmTa.yvi, by SubjeHion. The Point thofe falfe Brethren contended for, was. That the .
Law oiMoj'ei was to be kept, fee AHs XV. 5. St. Paul, who on other Occafions was fo com-
plaifant, that to the ^eivs he became as a ^<?cy, to thofe under the Law as under the Law,
(fee I Cor. IX» 19— —z 2.) yet when Subjection to the Law was claimM as due in any cafe, he
■would not yield the leaft matter ; this I take to be his meaning of a'tTe H^at/zsK 7n -vjztota^h, for
"whepe compliance was dclired of him upon the account of Expedience, and not of Subjeftion to
the Law, we do not find him ftifF and inflexible, as may be feen, ASis XXL 18—- a6. which
was after the writing of this Epiftle.

^ Bondage, What this Bondage was, fee ABs XV. i, 5, i».

C 2

Truth

12 GALATIANS.

Chap. IT.

TARATERASE. TEXT.

Truth ' of the Gofpel might remain ^ among f°'' an hour; that the

6. you. But as for thofe ^ who were really Men concinVwitryou.""'^ ^

^ of Eminency and Value, what they w^re But of thefe, who ^

heretofore it matters not at, all to me : God ac- f^^^^^ '° ^^ jbmewhat,

, r^- r r TVT 1 • (whatfoever they were,

cepts not the rerfon of any Man, but communi- ic maketh no matter to.

NOTESi

5. * The Truth of the Gofpel. By it he means here the Doftrine of Freedom from the Laiv ; and
& he calls it again, i/er. 14. and chap. III. i. and IV. 19.

^ flight remain among you. Here he tells the reafon himfelf why he yielded not to thofe
Judaizing falfe Brethren : It was, that the true Dodrine which he had preach'd to the Gentiles ^
of their Freedom from the Law, might ftand firm. A convincing Argument to the CalatianSf
tliat ha preach'd not Circumcilion,

4, 5. And that, to<uihom. There appears a manifeft Difficulty in thefe two Verfes, which has-
been obftrvcd by mod Interpreters, and is by fevcral afcribed to a ReduHdancy, which feme
place in /i, in the beginning of -ver. 4. and others to o7f m the beginning oi-uer. 5. The rela-
tion between a'cTe, ver. i. and a'cTi, ver. 5. raethinks, puts an eafy end to the Doubt, by the
fnewing St, Paul's Senfe to be, that he neither circumcifcd Titus, nor yielded in the leaft to the
falfc Brethren: he having told the Galatians., that upon his laying before the Men of moU Au-
thority in the Church at Jerujalem, the Dodrinc which he preach'd, Titus was not circumcifcd ;
}ic, as a farther Proof of his not preaching Circumcilion, tells them how he carried it towards
the falfc Brethren, whofe Dcfign it was to bring the convert Gentiles into StibjeHic72 to the Law.
And, or Moreover (for fo cTi often fignifies) fays he in regard to tie falfe Brethren, &:c. Which
■way of entrance on the matter would not admit of sVe after it to anfwcr » cTs, ver. 3. which
was already writ ; but without o'n the Negation muft have been exprelfed by vk, as any one will
perceive, who attentively reads the Greek Original. And thus -ol{. may be allowed for an He-
brew Pleonafm, and the reafon of it to be the preventing the former a'cTe to fUnd alone to the
difiurbance of the Senfe.

6 8 He that confiders the beginning of this Vcrfe, att^o J^l -t^" J'oKivTccv, with regard to
the Aia: J'i r-6i "i^csI/J^std^iA^Kf, in the beginning of the 4th Verfe, will eafily be induced by the
Greek Idiom to conclude, that the Author, by thtfc Beginnings, intimates a plain Diiiindtion of'
the Matter fcparately treated of, in what follows each of them, (^//^..) what pafled between
the falfc Brethren and him, contained in ver. 4, and.$, and what paifed between the chief of

the Brethren and him, contained ver. 6 10. And therefore fome (and I think with reafon)

introduce this Verfe with thefe Words, Thus we behaved our f elves towards the falfe Brethren :
But, &:c.

^ ir^ j^QWvrav ziveu t/, our Tranflation renders, who feemed to he fomewhat, which how-
ever it may anfwer the Words, yet to an Englifi 'E.zt it carries a diminifhing and ironical Senfe,
contrary to the meaning of the Apoftle,. who fpeaks here of thofe for whom he had a real
Eftcem, and were truly of the firll Rank ; for it is plain by what follows, that he means Peter,
yames and yohn, Befides, 01 (f'oK^vrn being taken in a good Senfe, ver. i, and tranllated
fhofi of Reputation, the fame Expreffion fhould have been kept to in rendring «.'er. 6. and 5,
where the fame Term occurs again three times, and may be prefumed in the fame Senfe that ic
was ac fiill ufed in^ ver. z^

Gate?

GALATIANS.

TEXT. TARATHRASE.

me : God acccpteth no
man's perfon) for they
•who feemed to be fome-
<whaty in conference ad-
ded nothing to me.
m Butcontrariwife,when
chcy faw that the Gorpel
of the uncircumcifion was
committed unto me, as
the Gofpel of the cir-
cumcifion was unto
Peter;

cates* the Gofpel to whom he pleafes ', as he
has done to me by Revelation, without their
help 5 for in their Conference with me they ad-
ded nothing to me, they taught me nothing new, ,
nor that Chrift had not taught me before, nor
had they any. thing, to obie<ft againft what I
preached to the Gentiles. But on the contrary, .
^ yatnesy Peter and yohn, who were of Repu-
tation, and jufily eiteem'd to be Pillars, per-
ceiving that the Gofpel which was to be preach'd-
to the Gentiles^ was committed to me, as that
which was to be preach'd to the Jeivs^ was com-

NO T E S,

' Every body fees that there is fomething to be fupplied to make up the Sen fo ; moll Commen-
tators that I have fccn, add thefe Words, I learned nothing. But then that enervates the
Reafon that follows: For in Conference they added nothing to me ; giving the fame thing as a
Reafon for it felf, and making St. Vattl talk thus, I learnt nothing of them^ for they taught me
nothing. But it is very good reafoning, and fliited to his purpofe, that it was nothing at all to
him, how much thofc great Men were formerly in Chriirs Favour ; this hindrcd not but thae
God, who was no Rcfpctler of Pcrlbns, might revtal the Gofpel to him alfo, as 'twas evident
he had done, and that in its full Perfedion. For thofe great Men, the moft eminent of the
Apoftles, had nothing to add to it, or except againft it. This was proper to perfuade the Gai4-
transy that he no where m his Preaching receded from that Doftrine of Freedom from the Law,
which he had preach'd to them, and was fatisfied it was the Truth, even before he had con-
ferred with thefe Apoftlcs. The bare fupplying of ot in the beginning of the Vcrfe, takes away
the neceHlty of any fuch Addition. Examples of the like tlleipfes we have. Mat. XXVII. 9.
where we read, "im vicov for ot "im ulav ; and yohn XVI. 17. 1-a 7^0" y.ad-.\Tc^i>, for of la, tW"
(j.A^)n(^y- and {b here taking ^-rc tcov ^OK-ivrccVy to be for hi ^ TcSy ^oyAvruv, all the Difii-
culty is removed ; and St. Vatd having in the foregoing Verfe ended the Narrative of his Deport-
ment towards the falfe Brethren, he here begins an Account of what paifcd between him and the-
chief of the Apoltlcs.

7 ^ Peter, fames and John, who 'tis manifeft by ver. 9. are the Pet fons here fpoken of, fcera
of all the Apolilcs to have been moft in EQeem and Favour with their Mailer during his Conver-
fation with them on Earth. See Mayk V. 37. and IX. 2. and XIV. 35. " But yet that, fays-
" St. Vnul. is of no moment now to me. The Gofpel which I preach, and which God, who i?
*' no Refpefter of Perfons, has been pleafed to commie to me by immediate Revelation, ia- noc
*' the lefs true, nor is there any reafen for me to recede from it in a Tittle ; for thefe Men of the
firft Rank could find nothing to add, alter, or gainfay in it. This is fuitable to St. Pa:tFs De~
fign here, to let the Galatians ^sc that as he in his Carriage had never favour'd CircunicifTon, io
neither had he any reafon by preaching Circumci(ion to fbrfake the Dodrlne of Liberty iiom the
Law, which he had preached to them 33 a pare of that Cofpei which he- had received by Reve-
lacion.

mkted

GALATIANS.

Cl-.3p. II,

TARAVERASE.

g. mitted to Pefer-, (For he that had wrought
powerfully ^ in Peter to his executing the Office
of an Apoftle to the Jews, had alio wrought
powerfully in me in my Application and Apoftle-

g. fliip, to the Gentiles) \ And knowing "' the Fa-
vour that was beftowed on me, gave me and Bar^
nabas the right Hand " of Fellov Ihip, that we
fliould preach the Gofpel to the Gentiles^ and they

10. to the Children Qiljrael. All that they propofed
was, tLat we Hiould remember to make Colled:i-
ons among the Gentiles, for the Poor Chnflians
o^Judea; which was a thing that of my felf I was

1 1, forward to do. But when Peter came lo Jlfitiocb,
I openly oppofed ° him to his Face. For indeed

IS) O r E S.

TEXT.

(For he that wrought 8
eftsidualiy in Peter to the
apollleihip of the circum- •
cilioD, the fame was migh-
ty in me towards the Gen-
tiles)

And when James, Ce- 9
phas and John, who feem-
cd to be piliars, perceived
the grace titat was given
unto me, they ga\7e to me
and Barnabas the right
hands of fe]Iowfl:iip ; that
we fhould go unto the
heathen, and they unto
the circumcifion.

Only they would that lo
we fhould remember the
poor ; the fame which I
alfo was forward to do.
But when Peter was ii

8 ' 'Epi^ynffAi, ivorkmg in, may be underflood here to fignify, both the Operation of the
Spirit upon the Mind of St. Peter and St. Paul, in fending them, the one to the yeivs, the other
to the Gentiles ; and alfo the Holy Ghoit btliowtd on them, whereby they were enabled to do
Miracles for the Confirmation of their Dodrine. In neither of which St. Paul, as he fhews, wai
inferior, and fo had as authentic a Seal of his Mifllon and Dodrine.

9 "* KcLt ahd, co^uhtcs yv'oVTii kwwirigi in this Verfe, wkh'ij'ovr a feeing, ver. 7. and makes
both of them to agree with the Nominative Cafe to the Verb iSuKctv gave, which is no other but
James, Cephas, and John, and fo juilifits my transferring thofe Names to ver. 7. for the more
cafy Conftrudion and Underhand ing of the Text, though St. Paul defers the naming of them,
till he is, as it were againll his Will, forced to it before the end of his Difcourfe.

" The giving the right Hand was a Symbol amongtt the ^wi, as well as other Nations, of
Accord, and admitting Men into Fellowfhip.

II 8 J oppofed him. From this Oppofition to St. Peter, which they fuppofe to be before
the Council at Jerufakm, fome would have it, that this Epifile to the Galatians was writ be-
fore that Council ; as if what was done before the Council could not be mentioned in a Let-
ter writ after the Council. They alfo contend, that this Journey mentioned here by St. Paul,
was not that wherein he and Barnabas went up to that Council to Jerufalem, but that men-
tioned AEls XI. 30. but this with as little ground as the former. The firongefi Reafon they
bring is, that, if this Journey had been to the Council, and this Letter, after that Council,
St. Paul would not certainly have omitted to have mentioned to the Galatians that Decree.
To wliich I anfwer, \fl. The mention of it was fupcrfluous, for they had it already, fee A^s
XVL 4. ^Aly, The mentioning of it wcs impertinent to the defign of St. Paul\ Narrative here.
For it is plain that his Aim in what he relates here of himfclf, and his paft Adions, is to fhew,
that having received the Gofpel from Chrill by immediate Revelation, he had all along
preached thar, and nothing but that, every where ; fo that he could not be fuppofed :o have
preached CircumcifTon, or by his Carriage to have fhewn any fubjedion to the Law ; all the
whole Narrative following being to make good what he fays, Chap. I. 11, That the Gofpel
which he preached was noi accoramodatei to the humouring of Men ; nor did he icek to

pleafc

TEXT.

come to Antioch, I with-
ftood him to the face, be-
caufehe was to be blamed.

I a For before that certain
came from James, he did
eat with the Gentiles ;
but when they were come,
he withdrew, and fe-
parated himfelf, fearing
them which were of thff
circumcifion.

j^ And the other Jews
diflembled likewife with
him ; inlbmuch that Bar-
nabas alfo was carried
away wiih their diflimu-
lation.

I A But when I faw that
they walked not up-
rightly, according to the
truth of the gofpel, I faid
unto Peter before them
all, If thou, being a Jew,
liveft after the manner of
Gentiles, and not as do
the Jews, why compelleft
thou the Gentiles to live
as do the Jews ?

I ^ We who are Jews by
nature, and not finners
of the Gentiles,

j6 Knowing that a man
is not juftih'ed by the
works of the law, but by
the faith of Jefus Chrift,
even we have believed

GALAT lANS.

TARATHRASB,

he was to be blamed. For he converfed there
familiarly with the Gentiles, and eat with them
till (omtjews came thither from Jafties, then he
withdrew and feparated from the Gentiles, for
fear of thofe who were of the Circumcifion : And
the reft of the Jews joined alfo with him in this
Hypocrify, infomuch that Barnabas himfelf was
carried away with the Stream, and diifembled as
they did. But when I faw they conformed not
their Condud: to the Truth p of the Gofpel,
I faid unto Peter before them all, If thou, being
a Jew, takeft the liberty fometimes to live after
the manner of the Gentiles, not keeping to thofe
Rules which the Jews obferve, why doft thou
conftrain the Gentiles to conform themfelves to
the Rites, and manner of living of the Jews ? We
who are by " Nature Jews, born under the In-
ftrudion and Guidance of the Law, God's pe-
culiar People, and not of the unclean and profli-
gate Race of the Gentiles, abandoned to Sin and
Death ; knowing that a Man cannot be jufti-
iied by the Deeds of the Law, but folely by Faith
in JefiJs Chrift ; even we have put our felves up-
on believing on him, and embraced the profeffion
of the Gofpel for the attainment of Juftification

-Chap. ir.

N O r E S.

pleafe the yenvs (who are the Men here meant) in what he taught. Taking this to be his Aim,
we Ihall find the whole Account he gives of himfelf, from that nth ver. o^ Chap, I. to the end
of this 2(L to oe very clear and eafy, and very proper to invalidate the Report of his prcachin^r
Circumcifion. ^

14 P 'AAA«dsi£t 78 IvAy-yzKia, The Truth of the GofpeJ, is put here for that Freedom from the
haw of Mj)fes, which was a part of the true Doftrine of the Gofpel : For it was in nothing elfe
but their undue and timorous obferving fome of the Mofaical Rites, that St. Paul here btaracs
St. Peter, and the other Judaizing Converts at Antioch. In this Senfe he ufes the Word Truth, all
along through this Epiftle, isChap.ll. ^, 14. and III. I. and V. 7. infiiiing on it, that this
Do<^trine of Freedom from the Law, was the true Gofpel.

1 5 '^ ^v(Tu 'I«/«t?o/, yeiis by l^ature. What the ^etvs thought of therafelves in contra-
difiiadion to the GfB^7«j, fee Rcw. II, 17, 25,

2 by

IS-

14.

ic<

i6v

GALAT lANS.

TAR AT ERASE. TEXT.

by Faith in .Chrlil:, and not by the Works of the in Jcfus chrift , thst we
17. La^y: But if we feek to be juftined in Chriil:, f^^^:)^^^^^^Y^^

^, ,, ,-^, ,^..,^.' fauh of Chnlt, and not

even we our lelves alio are round unjultihed bin- by the works of the law:
iiers \ (for-fuch are all thofe who are under the J^"" ^>' ^^^ ^^°'''^s of the

T , „ 1 • 1 J • c T-j 'O' T /1-c law Ihall no tieili be julti-

JLaw, which admits of, no Remillion nor Juitih- ^^.^^ '

cation) is Chrift therefore the Minifter of Sin? But if while we feek-i?
Is the Difpenfation bv him a Difoenfation of Sin, ^° ^^ '^'''1,*^,^*^ ^y thrift,
and not or Kignteoulnels r Did he come into found (inners, is chere-
the World, tliat thofe .who believe in him fliould ^or^ chiiit ihe miniiier
fliU remain Sinners, i.e. .under the Guilt of °^p"; :?°r'^ ^^/f • ,
their 01ns, without the benent or Juitincation r the things which i de-

^^' By no means. And yet certain it is, if I ^ who ^^royed, i make my feif
quitted the Law, to put my felf under the Go- ^ '"o^fthrough the law 19
fpel, put my felf again under the Law, I make am dcaJco che law, thac
my felf a TranfgrelTor, 1 re-afTume again the
Guilt of all my Tranfgreffions ; which by the
Terms of that Covenant of Works, I cannot be

^9* juftified from. For by the ' tenor of the Law
it felf, I by Faith in Chrifl: am difcharged \

NOTES.

17 *■ sinners. Thofe who are under the Law, having once tranfgrelTeJ, remain alwayi
Sinners unalterably fo in the Eye of che Law ; which excludes all from JuRificacion. The
Apottle, in this Place, argues thus ; " We ^JivSy who are by birch God's holy People, and
" no: as che i^rofligace Gentiles, abandoa'd co all manner of Pollution and Uncleannefs, noc
" being neverchelefs able to attain Kighceoufnefs by the D-eds of the Law, have believ'd in
'' Chrill, chat we might be juftidei by Faith in him. Bat if even we who have betaken
*' our felvcs to Chrilt for Jullificacion, are our felves found to be unjuftified Sinners, liable
" Hill to Wrath, as alfo under che Law, to which we fubjed our felves ; what delive-
" ranee have we from Sin by Chrift \ None at all : We are as much concluded under Sin
*' and Guilt, as if we dii not believe in him. So that by joining him and the Law together
" for Juftification, we fhuc our felves out from Juftification, which cannot be had under
" the Law, and make Chrift the Minifter of Sin, and not of Juftification ; which God
'' forbid."

18 '" Whether this be a part of what St. Paul faid to Sr. Peter, or whether it be addrelTed
to the Galatia?iSj St. Paul, by fpeaking in his own Name, plainly declares, that if he fees up
the Law again, he mud necelfarily be an Offender ; whereby he ftrongly infinuates to the
Galatiaru, that he was no Promoter of Circumcifion, efpecially when what he fays, Chap. V.
z 4. is added to it.

19 "^ By tie Tenor of the Law it felf. See Kom.Wl. ii. Cal. III. 14, 2$. &:IV. il, &'<:.

^ Being difcharged from the Law, St. Paul expreiles by Dead to the Law ; compare Kom. VL 14.
with VIL 4.

2 from

GALATIANS,

TEXT.

I might live unto God.

10 I am crucified with
ChriA : neverthelcfs I
live ; yet not I, buc
Chrift liveth in me : and
the life which I now live
in the flefh, I live by the
faith of the Son of God,
who loved me, and gave
himfelf for me.

a I I do not' fruftrate the
grace of God : for if righ-
teoufnefs come by the
law, then Chrift is dead
in vain.

TARATHRASE.

from the Law, that I might be appropriated "*
to God, and live acceptably to him in his King-
dom, which he has now fee up under his Son. I,
a Member of Chrift's Body, am crucified " with
him : but tho' I am thereby dead to the Law, I
neverthelcfs live 3 yet not I, but Chrift liveth in
me, /. e. the Life which I now live in the Flefh,
is upon no other Principle, nor under any other
Law, but that of Faith in the Son of God ^,
who loved me, and gave himfelf for me. And
in i'o doing I avoid fruflrating the Grace of God;
I accept of the Grace ^ and Forgivenefs of God,
as it is offered tiirough Faith in Chrifl in the
Gofpel : But if I fubjecTt my felf to the Law, as
ilill in force under the Gofpel, I do in eifedl fru-
lirate Grace. For if Righteoufnefs be to be had
by the Law, then Chrifl died to no purpofe,
there was no need of it ^

Chap. ir.

20.

21.

NOTES.

* Live to Ced. What St. Taul fays here, fcems to imply, that living under the Law, was to
live not acceptably to God ; a ftrange Doftrine certainly to the yewSy and yet it was true now
under the Gofpel : For God having put his Kingdom in this World wholly under his Son, whea
he raifed him from the Dead, all who after that would be his People in his Kingdom, were to
live by no other Law but the Gofpel, which was now the Law of his Kingdom. And hence we
fee God caft off the yeivs, becaufe, flicking to their old Conftitucion, they would not have this
Man reign over them : So that what St. Paul fays here, h in effeft this ; " By believing in
" Chrift, I am difcharg'd from the Mofaical Law, that I may wholly conform my felf to rhe
•' Rule of rhe Gofpel, which is now the Law, which muft be owned and obferved by all thofe
*' who, as God's People, will live acceptably to him." This, I think, is vifibly his meaning,
though the accufloming himfelf to Antichefcs may pofTibly be the reafon why, after having faid,
J am dead to the LaWy he exprelTes his putting himfelf under the Gofpel, by living to God.

zo " Crucifed ivith Chrifi : See this explain'd, Rom.Wl. ^. and VI. 2 14.

*' i.e. The whole Management of my felf is conformable to the Dodrine of the Gofpel of
Jaftification in Chrift alone, and not by the Deeds of the Law. This and the former Verfe feems
to be fpoken in oppoficion to St. Peter's owning a fubjcdion to the Law of Mo/e/, by his Walking,
mentioned ver 14.

I T " Grace of Gcd., fee C^ap. I. 6, 7. to which this feems here oppofed.

* iff vah : Rcai this explained in St, pauFi own Words, chap. V. 3 — 6.

SECT.

qhap. iir.

GALATIANS.
SECT. III.

CHAP. III. I :;.

CONrENTS,

BY the Account St. Paul has given of himfelf in the foregoing
Sedion, the Galatians being furni{h'd with Evidence fufficient
to clear him in their Minds from the Report of his preaching Circum-
ciiion, he comes now, the way being thus open'd, dired:Iy to op-
pofc their being circumcifed, and fubje^ting themfelves to the Law.
The firft Argument he ufes is, that they received the Holy Ghoii,
and the Gifts of Miracles, by the Gofpel, and not by the Law.

TARATHRASE.

OYe foo\i(h Galatians, who hath eaft a Mifl:
before your Eyes, that you fhould not keep
to the Truth ^ of the Gofpel ; you to whom the
Sufferings and Death of Chrift^ upon the Crofs,
hath been by me fo lively reprefented, as if it had
been ad:ually*done in your fight? This one thing
I defire to know of you. Did you receive the mi-
raculous Gifts of the Spirit, by the Works of the
Law, or by the Gofpel preach'd to you ? Have
you fo little Underftanding, that having begun in
the Reception of the Spiritual Dodlrine of the
Gofpel, you hope to be advanced to higher Degrees

NOTES.

I ** obey the Truth, i. c. ftanJ faft in the Liberty of the Gofpel ; Trt4th being ufed in this
Epifile, as we have already noted. Chap. II. 14. for the Doftr iae of being free from the L,aw ;
which St.P<7«/ had delivered to them: The reafon whereof he gives Chap. V. 3 J-.

*^ St. Paul mentiorw nothing to them here but Goriji Crucijiedy as kriowing, that when for-
merly he had ^;reach'd Chrift criicifieo to them, he had fhewn them, that by Chrill's Death on
the Crofs, Believers were fee free from the Law, and the Covenant of Works vas remov'd, to
make way for that of Grace. This we may fiad him inculcating to his cthtr Gentile Converts.
See Epb.'W. 15, 16. Col. \l. 14, 10. And accordingly he tells ihe Gah.tians, Chap. V. i, 4.
that if' by Circumcilion they put themfelves under the Law, they were fallen from Grace, and
Chrill ftiould profit chcru nothing at all: Things which they are fuppofcd to uni'.wAand at his

TEXT.

OFoolifh Galatians,
who hath bewitch-
ed you, that you fhould
not obey the truth, be-
fore whofe eyes Jefus
Chrift hath been evident-
ly fet forth, crucified a-
mong you ?

This only would I
learn of you. Received ye
the Spirit by the wprka
of the law, or by the
hearing of faith?

Are ye fb foolifli ? Ha-

Trriting to them.

TEXT.

ving begun in the fpirir,
arc ye now made perfect
by the flefh ?

A Have ye fufFered fb
many things in vain ? if
it be yet in vain.

\ He therefore that mini-
flreth to you the Spirit,
and worketh miracles a-
mong you, doth he it by
the works of the law, or
by the hearing of faich \

GALATIANS.

TARATHRASE.

of Perfe(ftion, and to be compleated, by the
Law '^ ? Have you funered fo many things in
vain ; if at leafl: you will render it in vain, by fal-
ling off from the Profeffion of the pure and un-
corrupted Doftrine of the Gofpel, and apoflati-
zing to Judaifm ? The Gifts of the Holy Ghoft that
have been conferred upon you, have they not been
conferred on you as Chriftians, profefling Faith in
Jefus Chrift, and not as Obfervers of the Law ?
And hath not he % who hath convey'd thefe
Gifts to you, and done Miracles amongft you,
done it as a Preacher and Profeflbr of the Gofpel j
the JewSj who ftick in the Law of Mofes, being
not able by Virtue of that to do any fuch thing ?

€hap. ni.

NOTES.

I '^ It is a way of fpeaking very fimiiiar to St. Paul, in oppofing the Law to the Golpel,
to call the Law Flep, and the Gofpel Spirit : The Keafon whereof is very plain to any" one con-.
verfant in his Epiftles;

S ' He, The Perfbn meant here by 0 Imfxp^^yt^Vi he that minifireth^ and Clap. T. 6. by
0 Kii\ri<Tu(i he that called, is plainly St. P4«/himfelf, though out of raodefty he declines naming
himfelf.

SECT. IV.

CHAR III. 6 17,

CONTENTS.

HI S next Argument againft Circumcifion and Subjedbion to the
Law, is, that the Children of Abraham^ entitled to the Inhe-
ritance and Bleffing promifed to Abraham and his Seed, are fo by
Faith, and not by being under the Law, which brings a Curfe upoa
thofe who are under it.

D z

But

Chap. HI.

GALAT lANS.

TARATHRASE. . TEXT.

10.

II.

22.

13-

14.

But to proceed. As Abraham believed in God,
and it was accounted to him for Righteoufnefs ; fo
know ye, that thofe who are of Faith, /. e, who
rely upon God and his Promifes of Grace, and not
upon their own Performance?, they are the Chil-
dren of ^/^r^^^;« who fhall inherit. And this is
plain in the Scripture i for it being in the Pur-
pofe of God to juftify the Gentiles by Faith, he
^2iVt Abraham a Fore -knowledge of the Gofpel in
thefe Words : ^ In thee all theNatiom of the Earth
Jhall be blejfed. So that they who are of ^ Faith are
bleifed ^ with Abraham^ who believed. But as
many as are of the Works of the Law, are under
the ^ Curfe: For it is written,. ' Curfed is every one
who remaineth not in all things which are written
in the Book of the Law, to do them. But that no Man
is juftiiied by the Law in the fight of God, is evi-
dent,/or thejuji Jhall live byFaith^. But the Law
fays not fo, the Law gives not Life to thofe who
believe ' j but the Rule of the Law is. He that doth
them, Jhall live in them \ Chriflhath redeemed us
from the Curfe of the Law, being made a Curfe
for us : For it is written, " Curfed is every one that
hangeth on a Tree, That theBleffing ° promifed

Even as ABraham be- ^
lieved God, and it was
accounted to him for
righteoufiitls.

Know ye therefore, 7
that they which are of
faith, the fame are the
children of Abraham.

And the fcripture fore- 8
feeing that God would
juftify the Heathen thro'
faith, preached before the
gofpel unto Abraham, fay-
ing. In thee (hall all na-
tions be bleffed

So then they which be 9
of faith, are blelTed with
faithful Abraham.

For as many as are of 10
the works of the law, are
under the curfe: for it is
written, Curfed is every
one that continueth noc
in all things which are
written in the book of
the law to do them.

But that no man is ju- it
ftified by the law in the
fight of God, it is evi-
dent : for the juft fhaH
live by faith.

And the law it noLofii
faith : bu:. The man that
doth them, ftiall live ia
them.

10
II

N o r E s,

8 *■ Ce„, XII. ^

9, 10 s ofFattby and of the Works of the Lav;: Spoken as of two Races of Men, the one as
the genuine Pollerity oi Abraham, Heirs of the Promife, the other not.

^ Bleffed, and under the Curfe. Here again there is another Divifion (viz.) into the Bleffed, and
thofe under the Curfe ; whereby is meant fuch as are in a State of Life, or Acceptance with God>
or fuch as are expofcd to his Wrath, and to Death. See Dint, XXX. 19.
' Written Deut. XXVII. 16.
^ Hab. II. 4.

12 ' Sec^ffiXIII. 39.
»" Lev,V\lL t-y.

13 " Deut. XXI. 23.

14 ^ Bleffing. That Blefling, ver, 8, 9, 14. JufliScatioa, ver. ir. Righteoufnefs, ver. 11.
Life, ijer. ir, 12, 21. Inheritance, ver. i8.- being the Children of God, ver. i6. are in cifc»ft all
the fame on the one fide ; and the Curfe, ver. 15. the dired contrary on the other fide, is fo plain
in St. Paul's Difcourfe here, that no body who reads it with the kaft Attention will be in any
douj^t about it.

X to

GALATIANS.

TEXT. TARATHRASE.

to Abraham might come on the Gentiles through
Jefus Chrifl ; that we who are Chriftians might,
believing, receive the Spirit that was promiled p.
Brethren, this is a known and allowed Rule in
human Affairs, that a Promife or Compad:, tho'
it be barely a Man's Covenant, yet if it be once
ratified, fo it mufl fland ; no body can render it
void, or make any Alteration in it. Now loAbra-
}rim aad his Seed were the Promifes made. God
doth not fay, and to Seeds % as if he fpoke of more
Seeds than one, that were entitled to the Promife
upon different Accounts ; but only of one fort of
Men, who upon one fole Account were that Seed
oi Abraham which was alone meant andconcerned
in the Promife: fo that imto thy Seed \ defigned
Chrift, and his myftical Body ^, /. e. thofe that
become Members of him by Faith. This therefore
I fay, that the Law, which was not till 430 Years
after, cannot difannul the Covenant that was long
before made and ratified to Chrifl by God, fo as

NOTES.

P tromifed, St. fauVi Argument to convince the Galatianfy that they ought not to be
circumcifed, or fubmit to the Law, from their having received the Spirit from him, upoa
their having received the Gofpel which he preached to them, ver. 2, and 5. Hands thus : The
Blefling promifed to Abraham, and to his Seed, was wholly upon the account of Faith, ver. 7.
There were not different Seeds, who (hould inherit the Proinife, the one by the Works of the
Law, and the other by Faith; for there was but one Seed, which was Chrill, ver. i6. and
thofe who ihould claim in and under him by Faith. Among thofe there was no diitindtion
of yew and Gentile. They, and they only, who believ'd, were all one and the fame true Seed
oi Abraham, and Heirs according to the Promife, wr. 18, 20. And therefore the Promife ma<ie
to the People of God, of giving them the Spirit under tne Gofpel, was performed only to
thofe who believed in Chrift : A clear Evidence that ic was not by putting themlelves undar
the Law, but by Faith in Jefus Chrift, that they were the People of God, and Heirs of the
Promife.

16 "J And to Seeds. By Seeds St. Paul here vifibly means the 01 \x, TiTiuf, thofe of Taith^
and the It k^ t^ycov v'01/.v, thofe of the Works of the Lav;, fpoken of above, ver. 9, to. as two
diftinft Seeds, or Defceodants claiming froca Abr^^ham.

"■ And to thy Seed, f.e Gen. XII. 7. Repealed again in the following Chapters,

^ Myflical Body, fee iff. 1.7.

1 3 Chrift hath redeemed
us from the curfe of the
Jaw. being made a curfc
for US: for it is written,
Curfed is every one that
hant;eth on a tree :

14 That the blerting of
Abraham might come on
the Gentiles through Jefus
Chrift ; that we might re-
ceive the promife of the
Spirit through faith.

15 Brethren, I fpeak after
the manner of men ; tho'
it be but a man's cove-
nant, yet if it be con-
firmed, no man difannul-
kth or addeth thereto.

16 Now to Abraham and
his feed were the promifes
made. He fai:h not, And
to feeds, as of many ; but
as of one. And to thy
feed, which is Chrift.

17 And this! fay, that the
covenant that was con-
firmed before of God ia
Chriftj, the law which

J5-

16.

17-

\i(>

Chap, Iir.

GALATIANS.

TARATHRASE.

to Cet afide the Promife. For if the Right to the
Inheritance be from the Works of the Law, it is
plain that it is not founded in the Promife to A-
braham^ as certainly it is : For the Inheritance
was a Donation and free Gift of God, fettled on
Abraham and his Seed by Promife.

TEXT.

was four hundred and
thirty years after, cannot
difannul, that it fhould
make the promife of none

effea

SECT. V.

CHAP. in. 18 25.

CONTEN'TS,

IN Anfwer to this Objecflion, To what then ferveth the Law ? he
(hews that the Law was not contrary to the Promife : But fincc
all Men were guilty of Tranfgreflion, ver, 22. the Law was added
to {hew the Ifraelites the Fruit and inevitable Confequence of their
Sin, and thereby the Neceflity of betaking themfelves to Chrift ;
but as foon as Men have received Chrift, they have attained the End
of the Law, and fo are no longer under it. This is a farther Argu-
ment againfl Circumcifion.

TEXT.

For if the inheritance 1 8
be of the law, it is no
more of promife : buc
God gave it ta Abraham
by promife.

Wherefore then fervcth 19
the law? It was added
becaufe of tranfgrcfUons,

TARATHRASE.

18. If the Blefling and Inheritance be fettled on A-

braham and Believers, as a free Gift by Promife,and

was not to be obtained by the Deeds of the Law,
JO. to what purpofe then was the Law ? It was added

becaufe the Ifraelites, the Poflerity of Abraham,

were Tranfgreflbrs ', as well as other Men, to

fhew them their Sins, and the Puniiliment and

Death they incurred by them, till Chrift fhould

NOTES.

19 • That this is the meaning; of, hecaufe of Trarfgrejfior), the following part of this Section
fliews, wherein St. Paul argues to this purpofe : The yews were Sinners as well as other Men,
%ier. ir. The Law denouncing Death to all Sinners, could fave none, vti-. il. but was thereby
uftfuJ to bring Men to Chriit, that they might be jufiificd by Faith, ver. 14. Sec Cbap. II. 1 5, '6.

come.

TEXT.

till the feed ftiould come,
to whom the promife w as
made ; and it was or-
dained by angels in the
hand cf a mediator.

jQ Now a mediator is not
a mediator of one, but
God is one.

2^ J Is thelaw then againfl:
the promifes of God ?
God forbid : for if there
had been a law given
which could have given
life, vtrily righteoufnefs

GALATIJNS.

TARATHRASE.

come, who was that Seed into whom both Je'Ws and
Gentiles, ingrafted by believing, become the Peo-
ple of God, and Children oiAbraham\ that Seed
to wh ich the Promife was made. And the Law was
ordained by Angels in the Hand of a Mediator ^,
whereby it is manifeft, that the Law could not
difannul the Promife ; becaufe a Mediator is a
Mediator between two Parties concern'd, biuGod
is but one "* of thofq concerned in the Promife.
If then the promifed Inheritance come not to
the Seed of Abraham by the Law, is the Law
oppofite, by t-he Curfe it denounces againfl
Tranfgreflbrs, to the Promifes that God niade of
the Blefling to Abraham "^ No by no means. For if
there had been a Law given which could have puc

Chap, II?.

20.

21..

NOTES.

^ Mediator^ fee Deut.V. J. Le-v, XXVl. /\6. where it is faid, the Law was made between God
and the Children of Ifrael by tht B/tr.i^ of Mofef.

20 '''' But God is one. To underftand this Verfe, we mufl carry in our Minds what St.
Taul'n here doing, and that from "ver. 17. is manifelt,. that he is proving that the Law could not
difannul the Promife ; and he does it upon this kfiown Rule, that a Covenant or Promife once
ratified, cannot be altered or difannulied by any other, but by both the Parties concerned.
Now, fays he, God is but one of the Parties concerned in the Promife ; the Gentiles and If'
raelites together made up the other, ver. 14, But Mofes ac the giving of the Law was a Mediator
only between the ifraelues and God, and therefore could not tranlaft any thing to the difan-
nulling the Promife which Was between God and the Ifraelites and Gentiles together, becaufe
God was but one of the Parties to that Covenant ; the other, which was the Gentiles as well as
Ifraelites^ Mofes appeared or tranfaded not for. And fo what was done at Mount Sin.'ii, by the
Mediation of Mofes^ could not afttCt a Covenant made between Parties, whereof one only was
there- How nccellary it was for Sr. Vaul to add this, we fhall fee, if v/e conliJer, that with-
out it, his Argument of 430 Years diftance would hav€ been deficient and hardly conclufive.
For if both the Parties concerned in the Promife had tranfaaed by Mofes the Mediator (as thev
might, if none but the Nation of the Ifraehtes- had been concerned in the Promife made by God
10 Abraham) they might by mutual confcnt have altered or fee afide the former Promife, as
well four hundred Years as four Days after. That which hindred it was, that aC Mofes'^ Media-
tion at Mount Sinai, God, who was but one of the Parties to the Promife, was prefcnt ; buc
the other Party, Abraham's Seed, confifting of Ifraelites and Gentiles together, was not there-;
Mo/es tranfaded for the Nation of the Ifraelites alone : The other Nations were not concern'd
in the Covenant made at Mount Sinai, as they were in the Promife made to Abraham and his
SecJ, which therefoie could no: be difannulied without their Confent ; for that both the Promife
to Abraham and his Seed, and the Covenant with l/rael at Mount Sitiaiy was Natiop.al, is in k
feif evident*

5 -^-

GALJT lANS.

TARATHRASE.

US in a State of Life ""^ certainly Righteoufnefs
2 2. fliould have been by Law ^. But we find the quite
contrary by the Scripture, which makes no di-
ftln(ftion betwixt Jeiv and Gentile in this refpedt,
but has (liut up together all Mankind % yews -dnd
Gentiles^ under Sin "" and Guilt, that the Blefling
which was promiled to that which is Abrahams
true and intended Seed by Faith ^ in Chrift, might
be given to thofe who believe. But before Chriil
and the Dodlrine of Juftification by Faith "" in him
came, we Tfiy^werefliut up as a company of Pri-
foners, together, under the Cuftody and inflexible
Rigor of the Law,unto the coming of'theMeffiah,
when the Dod:rine of Juftification by Faith ^ in
24. him fliould be revealed. So that the Law by its Se-
verity ferved as a School-mafter to bring us to
^•S- Chrift, that we might be juftified by Faith. But
Chrift being come, and with him the Dodtrine of
Juftification by Faith, we are fet free from this
Scliool-mafter J there is no longer any need of him.

23-

TEXT.

ftiould have been by the

law.

But the fcripturc hath i2.
concluded all -iindcr iiii,
that the promife by faith
of Jefus Chriil might be
given to them that be-
lieve.

But before faith came, 2. J
we were kept under the
law, fliut Up unto the
faith which fhould after-
wards be revealed.

Wherefore the law 14
■was our fchool-mafter to
bring us unto Chrift, that
wc might be juftified by
faiih.

But after that faich is ^5
come, we are no longer
under a fchool-mafter.

NOTES.

2 I ^ ^uoTToiTis-Aij Put into a State of Life. The Greek Word figniHcs to make alive. St. faul
conliders all Men here as in a mortal State; and to be put out of that mortal State into a State of
Life, he calls being made aliue. This he fays the Law could not do, becaufe it could not confer
Pviiihreoufnefs.

^ c//. i/'ofJL^, by Laiv, i.e. by Works or Obedience to that Law, which tended towards Righ-
teoufnefs as well as the Promife, but was not able to reach or confer it ; fee Rom. VIIL 3. i.e.
Frail Men were not able to attain Rightcoufntfs by any exaft Conformity of their Actions to the
I,aw ot Righteoufnefs.

ii ^ Td 'TTcivTo., all, is ufed here for aU Mev. The Apofile, Rem. IN. p, and 19. cxpreifes
the lame thing by 'ttu.vtcli;^ all Men ; and '^reii 0 iV^a uoi. all the World. But fpeaking in the
Text here of the ^eus in paiticular, he fays, We ; meaning thofe of his own Nation, as is evi-
dent from ver. ii^, 25.

* Vnder Sin, i. c. rank them ail together, as one guilty Race of Sinners. See this proved
Rom. III. 9 I. 1 8, ^'c. To the fame purpofe of putting both ^cnvs and Gentiles into one State,
wC. P^«/ ufcs <xvv<iK\ii<ri'7rd.vTe!.i., hath p^ut them up aU together, Rom. XL zi.

'' The thing promifed in this Chapter, fometimes called D.'cjflngj ver. 9, 14. fometimes Inhe-
ritance, vcr. I'S. fonied.iies y;//?/y?l-.T//o», vcr. 11,2.4. fometimes Righteoufnefs ^ vor. ii, and
icir.etimes L?/e, vcr. 11, zi.

"" z^ By taiib, fee -ver. 14.

** yuJ}'^rat:oH by T-aith^ fee vcr, Z4.

SECT.

GALATIANS. a?

J, Chap. iir.

SECT. vr. -^

CHAP. III. a6 39;

CONTENT'S,

AS a farther Argument to difTuade them from Circumcifion, he
tells the Galatians, that by Faith in Chrift, all, whether jews
or Gentiles, are made the Children of God, and fo they flood in no
need of Circumcifion.

TEXT. TAR A? ERASE.

5 For ye are all the chil- Por ye are * all the Children of God by Faith 26.

chTiftjefus.'*^^ ^'"^'" in Chrifl Jefus. For as many of you as have 27.

For as many of you as been baptized into Chrifl, have put on Chrifl ^

have been baptized into fhere is no Diflin<aion of Jew or Gentile-, of 28.

i8^ Thcre^^s 'neither Jew Bond or Free J of Male or Female. For ye are 29.

nor Greek, there is nei- all One Body, making Up One Perfon in Chrifl

ther bond nor free, there jg^^g . p^^^ -f ^^^ ^jj ^^^ -^^ q]^^'^^ jgf^jS s ye
IS neither male nor le--' cy ^ r /tt j jtt'

maiei for ye are all one are the true ones, oeed 01 Abrabam^ and rleirs
in Chrift Jefus. according to the Pfomife.

jp And if ye be Chrill s.

then are ye Abraham's
feed, and heirs according
to the promifc.

NOTES.

26 ' Allf i. e. both ^ivi and Gentiles.

X-] ^ Put on Chrift. This, which, at firft Sight, may feem a very bold Metaphor, if we con-
fider what St. Paul has faid, v. i6. and t6. is admirably adapted to exprefs his Thoughts in few
Words, and has a great Grace in it. He fays, -u. i6. that the Seed to which the Proniife was
made, <was but ove^ md that one ivas Chrift. And v.z6, he declares, that hy Faith in Chrift
they all become the Sons oj God. To lead them into an eafy Conception how this is done, he here
tells them, that by taking on them the Profeflion of the Gofpel, they have ^ as it were, futon
Chrift ; fo that to God, now looking on them, there appears nothing but Chrift. They are,
as it were, cover'd all over with him, as a Man is with the Clothes he hath put on. And
hence he fays, in the next Verfe, that they are all one in Chrift ye fus^ as if there were but chat
one Perfon.

29 5 The Clermont Copy reads « 5 CyLUi Hi sre l» Xe/r« Iho-«* And if ye are one in Chrift
yefusy more fuitable, as it feems, to the Apoftle's Argument. For <v. i8. he fays, T^ey are all
one in Chrift yefus , from whence the Inference in the following Words of the Clermont Copy b
natural : And if p be one in Chrift ^e/us, then are ye AbraharaV Seed^ and Heirs according to Pro--
mije,

E SECT.

Chap. IV.

«5 GALATIANS.

S E C T. vir.

CHAP. IV. I II.

C O N T E N t S.

IN the firft Part of this Sedion, he farther fliews, that the Law was
not againfl thePromife, in that the Child is not difinherited by be-
ing under Tutors. But the chief Delign of this Section is to {lie w,
that though both Jews and GefJtiles were intended to be the Chil-
dren of God, and Heirs of the Promife by Faith in Chrift, yet they
both of them were left in Bondage, the Jews to the Law, u 3. and
ihe Ge?itiles to falfe Gods, -u. 8. till Chrift, in due Time, came to
redeem them both ; and therefore it was Folly in the Galatia?is, beings
redeem'd from one Bondage, to go backwards, and put themfelves
again in a State of Bondage, though under a new Mailer.

TARATHRASE.

Now I fay that the Heir, as long as- he is a
Child, differ^th nothing from a Bond-
man ^ tho' he be Lord of all; but is under Tutors
and Guardians, until the Time prefix'd by his
Father. So we ' Jews, whilft we were Children,
were in Bondage under the Law ^. But when the
Time appointed for the Coming of the Meffias was
accompliflied, God fent forth his Son made of a

NOTES.

TEXT.

Now I fay, that the
heir as Jong as he
is a child J diffcreth no-
thing from a fervant, tho*
he be lord of all ;

But is under tutors and
governors, until the time
appointed of the Father.

Even fo we, when we
were children, were in
bondage under the ele-
ments of the world :

But when the fuinefs

I ^ Bctidmart^ fo K\©- fignifies ; and unkfs it be fo tranflatcd, -:;. i, 7, 8. Bondage, v: 5, 7.
will fcarce be underftood by an £;;^/{^ Reader ; but St. VauW Senfe will be loft to one, who by
Servant.^ underfiandsnot one in a State o{ Bondage.

3 ' We. 'Tis plain St. Vaul fpcaks here in the Name of the yews^ f-r Jewifli Church, which
though God's peculiar People, yet was -to pafs its Nonage (fo St. Paul calls it) under the Re-
llraint and Tutcrage of the Law, and not to receive the Polfcflion of the proinifed Inheritance
till Chrift came.

■^ TheLa'ii3\\Q calls here ro/;yH6£ to ;c:<r//'=^, T-kntents, or Rudiments of the iVorld; beeaufe
the Obfervances and Difcipline olf the Law, which had Rcftraint and Bondage enough in it, led
them not beyond the Things of this World, into the PoffelTion or Tafte of their fpiritual and
heavenly Inheritance,

Woman,

GALATIANS.

TEXT.

of the Time was come,
God feat forth his Son
made of a woman, made
under the law,

5 To redeem them that
■were under the law, that
we might receive the a-
doption of fbns.

6 And becaufe ye are
Tons, God hath fenc forth
the Spirit of his Son into
your hearts, crying, Ab-
ba, Father.

7 Wherefore thou art no
more a fervant, but a
fon ; and if a fbn, then
an heir of God through
Chrift.

3 Howbeit, then when
ye knew not God, ye did
fervice unto them, which
by nature are no gods.

9 But now after that ye
have known God, or ra-

TARAT HRASE.

Woman, and fubjefled to the Lawj That he
might redeem thole who were under the Law, and
fet them free from it, that we who believe might
be put out of the State of Bondmen into that of
Sons. Into which State of Sons, it is evident
that yonGalatiafiSy who were heretofore G^/z///^^,
are puts for as much as God hath fent forth his
Spirit ' into your Hearts, which enables you to
cry Abba^ Father ^ fo that thou art no longer a
Bondman but a Son: And if a Son, then an Heir
"* of God, or of the Promife of God through
Chrift. But then, i.e. before ye were made the
Sons of God by Faith in Chrift, now under the
Gofpel, ye, not knowing God, were in Bondage
to thofe who were in Truth no Gods. But now
that ye know God, yea rather, that ye are
known " and taken into favour by him, how

N o t: E ^.

Chap IV.

6 ' The fame Argument of proving their Sonftiip from their having the Spirity St. Paul u(ss to

the RomanSy Rom. VIII. i6. And he that will read z Cor. IV. i 7 V. 6. and Eph.l. 1 1 14.

will find, that the Spirit is look'd on as the Seal and Aflurance of the Inheritance of Life to
thofe who have received the Adoption of SorSy as St. Paul fpeaks here, v. 5. The Force of the
Argument fecms to lie in this, that as he that has the Spirit of a Man in him, has an Evidence thac
he is the Son of a Man, fo he that hath the Spirit of God, has thereby an Alfurance that he is
the Son of God. Conformable hereunto, the Opinion of the y^Wi was, that the Spirit of God
was given to none but themfclves, they alone being the People, or Children of God ; for God
calls the People of 7/V^e/ his Son, Exod. IV. ai, zj. And hence we fee, that when, to the
Aftonifhment of the ye<wSy the Spirit was given to the GentileSy the ^eivs no longer doubted chat

the Inheritance of eternal Life was alfb conferred on the Gentiki. Compare Aks X. 44 48.

w'MhABsW. 15 18. • _

7 ■" St. Paul, from th& Galatians having received the Spirit, (as appears, Ch III. i.) argues,
that- they are the Sons of Cod without the Law, and confequently Heirs of the Promife wichouc
the Law : For, fays he, v. r 6. the yews themfelves were fain to be redcem'd from the Bon-
dage of the Law by Jefus Chrift, that as Sons they might attain to the Inheritance. But you
Calatians, fays he, have, by the Spirit that is given you by the Miniftry of the Gofpel, an Evi-
dence that God is your Father ; and, being Sons, are free from the Bondage of the Law, and
Heirs without it. The fame fort of reafoning St. P<?«/ ufes to the ilow<T»/, Ch. VIII. 14 17.

9 " Kno<ivn. It has been before obferved how apt St. Paul is to repeat his Words, thouoh
fomething varied in their Signification. We have here another Inftance of it ; having faid. Ye
have known God, he fubjoins, or rather are knoavn of hiniy in the Hebreiv Latitude of the Word
known, in which Language it fometimes lignifies knoiuing with Choice aad Approbation. Sec
AmoslW. i. 1 Cor. VIII. 3.

E 2 can

GALATJANS.

Chap. IV.

^'v^ TARATHRASR TEXT.

ther are known of God,
how turn ye again to the
weak and beggarly ele-
ments, whereunto ye de-
fire again to be in bon-
dage ?

Ye obferve days, and lo
months, and times, and
years.

I am afraid of you, left it
I have beftowed upon you
labour in vain.

can it be that you, who have been put out of a
State of Bondage into theFreedom of Sons, fhould
go backwards, and be willing to put your felves
under the ° weak and beggarly Elements ^ of the

30. World, into a. State of Bondage again? Ye ob-
ferve Days, and Months, and Times, and Years,
in Compliance with the Mofaical Inflitution.

31, I begin to be afraid of you, and to be in doubt,
whether all the Pains I have taken about you, to
fet you at Liberty in the Freedom of the Gofpel,
will not prove loft Labour.

NOTES.

** The Law is here called vjeaky becaufe it was not able to deliver a Man from Bondage and

Death, into the glorious Liberty of the Sons of God, Rom. Vlll. i 5. And it is called ^f^-

garh, becaufe it kept Men in the poor Eftate of Pupils, from the full Pofftfllon and Enjoyment of
the Inheritance, v. 1 — 3.

P The Apoftle makes it Matter of Aftonifbment, how they, who had been in Bondage to falfe
Gods, having been once fet free, could endure the Thoughts of parting with their Liberty, and
of returning into any fort of Bondage again, even under the mean and beggarly Rudiments of the.
Mofaical InlUtution, which was not able to make them Sons, and inftal them in the Inheritance.
For St. Paul, v. 7. exprefiy oppofes Bondage to Sonftiip ; fo chat all who are not in the State of
Sons, are in the State of Bondage. HctA/c, again, cannot here refer to g-oiy^iHu, Elements,,
which the Galatians had never been under hitherto ; but to Bondage; which he tells them, v, 8.
they had been in to falfe Gods.

SECT. VlII.

CHAP. IV. I a 10.

CONTENTS,

HE prefTes them with the Remembrance of the great Kindneii
they had for him when he was amongft them ; and afTures
them, that they have no reafon to be alienated from him, though
that be it which the Judaizing Seducers aim at.

GALATIANS. 29

TEXT. T ARAT ERASE.

Chap. IV.

11 Brethren, I befeech
you, be as I am; for I
am as ye are : ye have
not injured me at all.

IJ Ye know how, through
infirmity of the flefh, I
preached the Gofpvl unto
you at the firlh

14 And my temptation,
which was in my flefh,
ye defpifed not, nor re-
jeded i but received me
as an angel of God, even
as Chrift Jefuj.

15 Where is then the blef-
fednefs you fpakeof ? for
I bear you record, that if
it had been poflible, ye
would have plucked out
your own eyes, and have
given chem to me.

16 Am I therefore become
your enemy, becaufe I
tell you the truth?

17 They zealoufly afted
you, but not well ; yea,
they would exclude us,
that you might affeft them.

1 8 But it is good to be zea-
loufiy affedted always in
a good thing, and not
only when I am prefent
with you.

I befeech you, Brethren, let you and I be as 12.
if we were all one. Think your felves to be
very me ; as I in my own Mind put no Difference
at all between you and my felf j you have done
me no manner of Injury : On the contrary, ye 13.
know, that through Infirmity of the Flefli, 1 here-
tofore preach'd the Gofpel to you, and yet ye 14.
defpifed me not for the Trial I underwent in the
Fiefh % you treated me not with Contempt and
Scorn; but you received me as an Angel of God,
yea, as Jefus Chrift himfelf. What Benedi- 15.
(flions ■■ did you then pour out upon me ? For I
bear you Witnefs, had it been pradicable, you
would have pulled out your very Eyes, and gi-
ven them me. But is it fo that I am become 16.
your Enemy '"in continuing to tell you iheTruth.?
They who would make you of that Mind, fliew 17.
a Warmth of Affediontoyou : But it is not well;
for their Bufmefs is to exclude me, that they may
get into your Affe(flion. It is good to be well 18.
and warmly affeded towards a good Man ^ at all
times, and not barely when I am prefent with you.

N O "T E S.

14 '^ What x\i\%Weakne[s and Trial in tie Flefi was, fince it has not pleafed the Apoftle to
mention it, is impofTible for us to know : But may be remarked here as an Inftance, once for all,
of that unavci.iable Obfciuity of fome Paflages in epiftolary Writings, without any Fault in the
Author. For fome Things, neccjTary to the underftanding of what is writ, are ufually, of courfe,
and juhly omitted, becaufe already known to him the Letter is writ to ; and it would be fome-
limes ungraceful, oftentimes fuperfluous, particularly to mention them.

i 5 "■ The Context makes this Senfc of the Words ^0 necellary and vifible, that 'tis to be won^
dcr'd how any one could over-look it.

16 ^ToM' Enemy. See Ch. I. 6.

i8 f That by x-dihr}, he here means a Perfon, and himfelf, the Scope of the Context evinces.
In the lix preceding Rr/^j-, he fpeaks only of himfelf, and the Change of their Affeclion to him
fince he left them. There is no other Thing mentioned, as peculiarly defcrving their Aftcdion,
to which the Rule given in this Verfe could refer. He had faid, v. 17. ^nK-^atv vy.ai, they affeci
you; and ivA aurii (^hAbts, that you might affeB them , this is only' of Perfons, and therefore
^nAscd-a^ iv x*Aw, which immediately follows, iiuy belt be underflood of a Perfon, clfc the fol-
k)wing Part of the rer/e, though joined by the Copalativc /jj, ^ind^ will make bi;t a dif jointed
2 Scufe

Chap. IV.
19.
20.

GALATIANS.

TARATHRASE. TEXT.

My little children, ofig
whom I travail in birth
again until Chrift be
formed in you :

I defire to be prefentzo
with you now, and to
change my voice, for I
Aand in doubt of you.

My little Children, for whom I have again the
Pains of a Woman in Child-birth till Chrift be
formed in you ", /. e. till the true Doftrine of
Chriftianity be fettled in your Minds. But I
would willingly be this very Moment with you,
and change "^ my Difcourfe as 1 iliould find Oc-
cafion. For I am at a Stand about you, and
knov/ not what to think of you.

N O t E S.

Senfe with the preceding. But there can be nothing plainer, nor more coherent than this,
which ftems to be Sc.P««/'s Senfe here. Ton tuere lety affeBionate to me nvlen I ivas ivith
yon. You are fince ejlranged from me ; it is the Artijie of the Seducers that have cooled you to
we. But if I am the good Man you took me to be, you ivill do iiell to contitute the Warmth of your
AffeBion to me, tuhen I am abfent ; and not to be ivell affeBed toavards me, or.Jy ivhen J am frefent
among you. Though this be his Meaning, yet the Way he has taken to exprefs it, is much
more elegant, modefl and graceful. Let any one read the Original, and fee whether it be not fo.

19 " if this J'^jye be taken for an entire Sentence by it felf, it will be a Parenthefis, and
that not the mod neceflary or congruous that is to be found in St. Pauls Epiftles^ or 3, but, muft
be left out, as we fee it is in our Tranflation. But if TZKUct (xS, my little Children^ be join'd on
by Appofition to J/y.^tf, you, the laft Word of the foregoing Verfe, and fo the two Vcrfes 18 and
1 9. be read as one Sentence, the 10th ver. with 5, but, in it, follows very naturally. But as we
now read in our Englifi Bible, jj, but, is forced to be left our, and the ioth ver. ftands alone by

-it felf, without any Conneftion with what goes before, or follows.

20 ^'Akka^cu occviU'y to change the Voice, feems to fignify the fpeaking higher or lower;
changing the Tone of the Voice fuitably to the Matter one delivers, v. g. whether it be
Advice, or Commendation, or Reproof. Qr-c. for each of thefe have their dillind Voices.
St. P/z«/ wifties himfelf with them, that he might accommodate himfelf to their prefent G>n-
dicion and Circumltanccs, which he confefles himfelf to be ignorant of, and in doubt about.

SECT. IX.

CHAP. IV. a I. V. I.

CONTENT' S.

HE exhorts them to ftand faft in the Liberty with which Chrift
hath made them free, fliewing thofe who are fo zealous for
the Law, that if they mind what they read in the Law, they will

2 there

GALATIANS.

there find, that the Children of the Promife, or of the Neiij Jerufa- Chap. iv.
lem^ were to be free; but the Children after the Flefh, of the earth- ^*^^^^*^^
ly Jeriifalem, were to be in Bondage^ and to be cafl out, and not to
have the Inheritance.

TEXT.

Tell me, ye that define
CO be under the law, do
ye not hear the law ?

For it is written, that
Abraham had two Sons ;
the one by a bond-maid,
the other by a free-wo-
man.

But he who was of
the bond- woman , was
born afcer the flefh ; but
he of the free- worn an
was by promife.

Which things are an
allegory; for thcfe are
the two covenants ; the
one from the mount bi-
nai, whirh gcnjreth to
bondage, which is Agar.

For this Agar is mount
Sinai in Arabia, and
anfwereth to Jerufalem
which now if, and is in
bondage with htr chil-
dren.

But Jerufalem, which
is above, is free, which
is the mother of us all.

For it is written, Re-
joice thou barren that
beareft not ; break forth
and cry thou that tra-
vailed not : for the de-
folate hath many more
children than file which
hath an husband.

Now we brethren, as
Ifaac was, are the chil-
dren of promife.

TARAT ERASE,

Tell me, you that would fo fain be under the
Law, do you not acquaint your felves with what
is in the Law, either by reading it % or having
it read in your Aflemblies ? For it is there writ-
ten \ Abraham had two Sons ; one by a Bond-
Maid, the other by a Free- Woman : but he that
was of the Bond- Woman, was born accordin^r
to theFlellv in the ordinary Courfe of Nature^j
but he that was of the Free- Woman, Abraham
had, by Virtue of the Promife, after he and his
Wife were part the Hopes of another Child.
Thefe Things have an allegorical Meaning; for
the two Women are the two Covenants ; the one
of them delivered from Mount .S/W/, and is re-
prefented by^^^r, who produces her liTue into
Bondage ; (For Agar is Mount Sinai in Arabia)
and anfwers to Jerufalem that now is, and is in
Bondage with her Childran. But the heavenly
Jerufalem, which is above, and anfwers to Sarah,
the Mother of the promifed Seed, is free, the
Mother of us all, both Jews and Gentiles, who
believe. For it was of her that it is written %
Rejoice thou barren that barefl not; break ouf'tnto
loud Acclamations of Joy, thou that haft not the
Tra'-oails of Child-birth-, for more are the Children
of the deflate than of her that hath an Husband.
And 'tis we, my Brethren, who, as Ifaac v/as,

NOTES.

21 "The Vulgar has, after feme Cveik Manisfcripts, KeaA.

22 y Written there, (viz.) Qen. XVI. iS. rnd XXL i. The Term i/rw, in the fcre^biii^-
Fer/f, comprehends the five Books of jv/o/e/, *; ^

22.

23-

24.

26.-

27.

28=

iprc
27 * Wrmen, (viz) ifai, LIV. i.

are

32 GALATIANS.

TAR AT ERASE. TEXT.

CKsp. IV.

are the Children of Promife. But as then 7/7;-
maely who was born in the ordinary Courfe of
Nature •'', perfecuted IJaac, who was born by an
extraordinary Power from Heaven, working mi-
raculoufly; fo- is it now. But what faith the
Scripture ^ ? Caft out the Bond-Woman and her
Son 5 Jor the Son of the Bond-Woman fi all not fi are
the Inheritance 'with the Son of the Free-Woman.
So then, Brethren, we, who believe in Chrift,
are not the Children of the Bond- Woman, but
of the Free \ Stand faft therefore in the Liber-
"Yer. I. ty wherewith Chrift hath made you free, and do
not put on again a Yoke of Bondage, by putting
your felves under the Law.

N O "f E S.

29.

S:0.

31-

But as then he that was ^9
born after the fieih, per-
ftcutcd him that was bora
after the Spirit, even fo
it is now.

NeverthelcfsjWhat faith 50
the fcripcure ? Caft out
the bond- woman and her
fbn , for the fon of the
bond- worn an fhall not be
heir with the Ion of the
free-woman.

So then, brethren, we 5^
are not children of the
bond- woman, but of the
free,

Stand faft therefore in 1
the liberty wherewith
Chrift hath made us free,
and be not intangled a-
gain with the yoke of
bondage.

29 ^ 'O xj* od^KdL y<iV\'A^ii Born after the FJefb ; and rov x^ TViviJt.cty Bom after the Spirit.
Thefe ExprefTions have, in their Original Brevity, with regard to the whole View whereia
St. Paul ufes them, an admirable Beauty and Force, which cannot be retained in a Paraphrafe.

30 ^ Scripture^ (viz.) Gen. XX. 10.

31'^ The Apoftle, by this allegorical Hiftory, Ihews the GaJatianSj that they who are Sons 'of
'jj*rtr, i. e. under the Law given at Mount Sinaiy are in Bondage, and intended to be caft out,
the Inheritance being defigned for thofe only, who are the free born Sons of God under the fpi-
litual Covenant of the Gofpel. And thereupon he exhorts them, in the following Words, to
pieferve therafelves in that State of Freedoui.

O Jtli C4 1 • JL«

CHAP. V. a 15.

CONtENTS,

IT is evident, from Fer. ii. that, the better to prevail with the
Galatians to be circumcifed, it had been reported, that St. Paul
himfelf preached up Circumcifion. St, Paul, without taking exprefs

Notice

GALATIANS. 33

Notice of this Calumny, ChA. 6. and II. 21. gives an Account of Chap, v,
his paft Life in a large Train of Particulars, which all concur to ^^^V>^,
make fuch a Character of him, as renders it very incredible, that he
fhould ever declare for the Circumcifion of the Gentile Converts, or
for their Submiirion to the Law. Having thus prepared the Minds
of the Galatians, to give him a fair Hearing, as a fair Man, ^yiA^a^tx?
iv >^A^, he goes on to argue againft their fubjediing themfelves to
the Law. And having eflabliflied their Freedom from the Law bv
many flrong Arguments, he comes here at lafl openly to take Notice
of the Report which had been raifed of hiai, that he preach'd Cir-
cumcifion, and diredly confutes it. ' xpoO Mh lahnij v;oii ?fifi3 .yei

1. By pofitively denouncing to them nimfelf, very folemnly, that
they who fuffer'd themfelves to be circumcifed, put themfelves into
a perfed: legal State, out of the Covenant of Grace, and could re-
ceive no Benefit by Jefus Chrift, ver. 2—4.

2. By afTuring them, that he, andithofe that followed him, expected
Juftification only by Faith, v. 5 — 6. ' •

3. By telling them, that he had put them in the right Way, and
that this new JPerfwafion came not from him that converted them to
Chriftianity, v. 7 — 8.

4. By infinuating to them, that they fhould agree to pafs Judg- h
ment on him that troubled them with this Dodlrine, v. 9 — 10.

5. By his being perfecuted, for oppofing the Circumcifion of the
Chriflians. For this was the great Offence which fluck with the
Jews, even after their Coriverfion, v. i i.

6. By wifhing thofe cut off that trouble, them with this Docflrine,
1;. 12. ,.7 ;,o . . ^ , r. :.,-:,

This will, I doubt not, by whoever vv?eighs it, be found a very
fkilful Management of the argumentative Part of this Epiflle, which
ends here : For though he begins with fapping the Foundation, on
which the Judaizing Seducers feem'd to have laid their main
Strefs, (viz.J the Report of his preaching Circumcifion, yet he re-
ferves the dire<ft and open Confutation of it to the End, and fo leaves
it with them, that it may have the more forcible and lafling Impref-
iion on their Minds.

Take

Chap. V.

GALATIANS.

TARATHRASE,^

TAKE Notice that I Paul \^ who am falfly
reported to preach up Circumcifion in o-
iher Places, fay unto you, that if you are cir-
cumcifed, Chrift fhall be of no Advantage to you.
For I repeat here again what I have always preach'd,
and folemnly teftify to every one who yields to
be circumcifed, in Compliance with thofe who
fay, that now under the Gofpel he cannot be fa-
ved without it % that he is under an Obligation
to the whole Law, and bound to obferve and
perform every Tittle of it. Chrift is of no Ufe
to you, who feek Juftification by the Law; Who-
foever do fo, be ye what you will, ye are fallen
from the Covenant of Grace. But I *, and thofe
who with me are true Chriftians, we who follow
the Truth of the Gofpel ^ and the Do(ftrine of
the Spirit of God, have no other Hope of Jufti-
fication but by Faith in Chrift. For in the State
of the Gofpel under Jefus the Meffiah, 'tis nei-
ther Circumcifion nor Uncircumcifion that is
of any Moment ; all that is available, is Faith
alone, working by Love ^ When you firft en-
tered into the ProfefTion of the Gofpel, you were
in a good Way, and went on well : who has

NOTES.

* VlS^a^syaUew^O-i Behold I Paul, I the fame P<r»/, who am reported to preach Crrcum-
^jlfion, fjietgTv^ficu rrdhtv 'rrdWTi i*V^e«Viy, v. ?. JVitne/s agaiv, continue my Teflimony, ia e<u8'
ry Ma»y to you and ajl Men. This, fo cmphatical way of fpeaking, noay very well be underftood
tbhave Regard to what he takes Notice, v. ii. to be caft upon him, (viz.) hh preaching Cu-
cumcifion, and is a very figniiicant Vindication of himfel^.

5 ^ Cannot be faved. This w?s the Ground upon which the 5«wtv and yuJaizixg Chriftians
urged Circumcifion. Sec ^4^/ XV. i.

5 ^ We. 'Tis evident, from the Context, that St. Paul here mearls himfelf ; But We is a more
graceful way of fpeaking than /, though he be vindicating himfelf alone from the Imputation of
fettingup Circumcifion.

s spirit. The Law and the Gofpel oppofcd under the Titles of F/^^ and J^fr/r/'/, we may fee,
Ch.Wl. 3. of this EpifUe. The fame Oppofition it ftands in here to //&* L^w, in the foregoing
Terfey points out t e fame Signification.

6 ^ which ivorketb by Love. This is added, to exprefs the Animoficies which were amongft
iheiQj probably raifed by this Qucflion about Circumcifion, See v, 15 jj>.

^^ : put

TEXT.

Behold, I Paul fay un-
to you, that if ye be cir-
cumcifed, Chrilt fhall pro-
fit you nothing.

For I teftify again to
every man that is cir-
cumcifed, that he is a
debtor to do the whole
law.

Chrift is become of no
efftft unto you, whofo-
ever of you are jultified
by the law; ye are fallen
from grace.

For we, through the
Spirit, wait for the hope
of righteoufnefs by faith.

For in Jefus Chrift,
iieicher circumcifion a-
vaileth any thing, nor
uncircumcifion, but faith
which worketh by love.

Ye did run well, who
did hinder you, thac

GALATIANS.

TEXT. TARATHRASE.

ye fllould not obey the
truth I

8 This perAvaflon co-
meth not of him that
calleth you.

9 A little leaven leaven-
eth the whole iump.

jQ I hare confidence in
you through theLorJ,
that you will be none
otherwife minded ; but
he ihat trcublcth you,
fhall bear his •udgment,
whofocver he be.

I J And I, brethren, if I
yet preach circumcifion,
why do I yet fufter per-
fecution ^ then is the

put a Sto-p to you, and hindered you, that you
keep no lohger to the Truth of the Chriftian
Dodrine ? This Perfwafion, that it is necelTfiry
for you to be circumcifed, cometh not from
him ', by whofe preaching you were called to
the Profeflion of the Gofpel. Remember that a
little Leaven leaveneth the whole Lump j the
Influence of one Man ^ entertain'd among you,
may miflead you all. I have Confidence in
you, that, by the Help of the Lord, you will be
all of this fame Mind ^ with me; and confequent-
ly he that troubles you fhall fall under the Cen-
fure he deferves for it ", whoever he be. But as
for me. Brethren, if I at lafl am become a Preacher
of Circumcifion, why am I yet perfecuted " ? If
it be fo that the Gentile Converts are to be cir-
cumcifed, and fo fubjed:ed.to the Law, the great

NOTES.

8 ' This Exprcfllon, of }Am thai called, or calleth yoUy he ufed before, Ch. I. 6. and in both
^Places means himfelfi and here declares, that this 'pr&to-fxovri (whether taken for Perfwajion or
for SubjeBion, as it may be in St, Pauls Stile, confidering rrei^i^y in the End of the foregoing
Verje) came not fi'cm him; for he called them to Liberty from the Law, and not Subjedion to
it. See V. i 3. Tou nvere going on ivell in the Liberty of the GofpeJ^ ivho jlopp'd you ? I, you may be
fttre, had no Hand in tt ; /, you knoiv, called you to Liberty , and not to SuhjeHion to the Law ; and
therefore y OH can by no means fuppofe that I fiould preach up Circumcifion. Thus St. Paul argues here.

9 ^ By this and the next Verfe, it looks as if all this Diforder arofc from one Man.

I o ' Will not be othernvife minded.^ will beware of this Leaven, fo as not to be put into a Fer-
ment, nor lliaken in your Liberty, which you ought to ftand faft in ; and to fecure it, I doubt not,
(fuch Confidence I have in you) will, with one Accord, caii out him that troubles yen. For,
as for me, you may be fure I am not for Circumcilicn, in that the jfczvs continue to perfecute me.
This is evidently his Meaning, though not Ipoken out, but managed warily, with a VQry skilful
and moving Infinuation : For, as he fays himfelf, Ch, IV. 10. he knew not at that Diftance
what Temper they were in.

'" Kety.rf, Judgment., feems here to mean Expuliion by a Church-cenfure : See*. 12.. We
{hall be the more inclined to this, if we confider, that the Apofile ufes fhe fame Argument of (t
little Leaven leaveneth the vjhole Lumpy i Cor. V. 6. where he would perfwadc the Corinthians
to purge out the Fornicator

I I " Pcrfecution. The Perfecution St. Paul was dill under, was a convlr :ing Argument, that
he was not for Circumcifion and Subjedion to the Law ; for it was from the Je'^.s, upon that
Account, that at this Time rofc all the Perfecution which the Chrillians fuHcred, as may be feen
through all the Hillory of the Acts. Nor are there wanting clear Footficps of it in feveral Places
©f thisEpifile. befides this here, as C^. III. 4. and VL la.

F 2 Offence

10.

II.

12.

»3'

GALJTIANS.

TAR AT ERASE. TEXT.

Offence of the Gofpel % in relying folely on a
crucified Saviour for Salvation, is removed.
But I am of another Mind, and wifh that they
may be cut off who trouble you about this Mat-
ter, and they .fhall be cut off. For, Brethren,
ye have been call'd by me unto Liberty.

NOTES.

* Oftence of cht: Crofs. See Ch. VI. li 14,

offence of the crofs cea-
fed.

I would they were c-T£
ven cue off which trouble
you.

For, brethren, ye htve 15
been called unto liberty.

H-

SECT. XL

C H A P. V. 13 26.

CONTENTS,

FROM the mention of Liberty, which he tells them they arc-
called to under the Gofpe], he takes a Rife to caution them in
the ufe of it, and fo exhorts them to a fpiritual, or true Chriftian
Life, fliewing the Difference and Contrariety between that and a
carnal Life, or a Life after the Flefli.

TEXT.

Gnly ufe not liberty for
an occafion to the flefli,
but by love fcrve one
another.

For all the law is ful- j^
filled in one word, even

TARATHRASE.

Though the Gofpel to which ye are called, be a
State of Liberty from the Bondage of the Law, yet
pray take great Care you do not miftake that Li-
berty, nor think it affords you an Opportunity, in
the Abufe of it, to fatisfy the Lufl of theFlelli, but
lerve ^ one another in Love. For the whole Law

NOTES.

13 P Aa\dL'5T;i Ser've, has a greater Force in the Gr^e^, than our E?7glify Word Serve doesj
in the common Acceptation of ir, exprefs ; for it (iguifies the oppofite to eXci^seict, Freedomi
And fo the ApoPtle elegantly informs them, that though by the Gofpel they are called to a State
o'" Liberty from the Law, yet they were ftill as much bound and fubjedcd to their Brethren in all
the Offices and Duties of Love and good. Wil!> as if, in that rcfpeft, they were their Valfals and
Sojidmec.

concerning

GALAT IJNS.

TEXT. T ARATHRASE.

in this i Thou (halt love
thy neighbour as thy fclf.
J t But if ye bice and de-
vour one another, take
heed that ye be not con-
fumed one of another.

16 This I fay then. Walk
in the Spirit, and ye fhall
not fulfil the luft of the
flcfh.

1 7 For the flefti lufleth a-
gainft the Spirit, and the
Spirit againlt the fiefh ;
and thefe are contrary
the one to the other : fo
that ye cannot do the
things chat ye would.

18 BiK if ye be led by the

concerning our Duty toothers, isfulfilTd in obler-
ving this one Precept % T^houJIjalt love thy Neigh-
bour as tijyfelf. But if you bite and tear one ano-
ther, take heed that you be not deftroy'd and con-
fumed by one another. This I fay to you, conduct
your felves by the Light that is in your Minds ■",
and do not give your felves up to the Lufts of the
Fleifhj to obey them in what they put you upon.
For the Inclinations and Deiires of the Flefh arc
contrary to thofe of the Spirit -, and the Did:ates
and Inclinations of the Spirit, are contrary to thofe
of the Flefh : fo that under thefe contrary Impulfes
you do not do the Things that you purpofe to your
felves ^. But if you give your felves up to the Con-

15-
16.

V-

18,

NOTES,

14 1 let;. XIX. 18.

16 •■ That which he here and in the next Verfe calls Sphity he calls, Rom.Vll.iz. He
inward Mat2 ; ver.AJ. the Laiv of the Mind ; ver. 15. the Mind.

\-j ^ Do not : So it is in the Greek ;, and ours is the only Tranllation that I know which ren-
ders it canvot.

165 17. There can be nothing plainer, than that the State St. Paul defcribes here in thefe two
Verfci, he points out more at large, Rom. VII. 17, ^c, fpeaking there in the Perfon of a 'few.
This is evident, that St. Paul fuppofes two Principles in every Man, which draw him different
waysi the one he calls Tlejb^ the other Spirit. Thefe, though there be other Appellations given
them, are the moft common and ufual Names given them in the New Tcftament. By Fief) is
meant all thofe vicious and irregular Appetites, Inclinations and Habitudes, whereby a Man is
tuiif d from his Obedience to that eternal Law of Right, the Obfervance whereof God always
requires, and is plcafed %vith : This is very properly called F/e/S, this bodily State being the
Source from which all our Deviations from the itraic Rule of Redirude, do for the molt part take
their rife, or elfc do ultimately terminate in. On the other lidc, Spirit is the part of a Man
which is endowed with Light from God, to know and fee what is righteous, juft and good ; and
which being confulced and hearken'd to, is always ready to dircfl and prompt us to that which
is good. The Flefo then, in the Gofpei-Languagc, is that Principle which inclines and carries
Men to III , the Spirit that Principle which dictates what is right, and inclines to good. But
becaufe, by prevailing Cullo.n and contrary Habits, this Principle was very much weak-

ned, and almod extinift in the Gentiles, fee Eph. IV. 17 11. he cxhoits them to be

teneaved :n the Spirit of their Minds^ ver. i?. and to put off the Cld Man^ i.e. fleftily cor-
rupt Habits, and to put on the lisiju Majj^ which he tells them, ver. i:^. is created :n
Righteoufnefs a7td true Holincfs. This is alfo called rencwirig of the Mind, Rom, XII. 2. re-
ne<ivivg of the hfjuard hUrij i Cor, IV. i6t which is done by the AlUftance of the Spirit of God,
■Bph, III. 16.

t du<ftl

19.

21.
-22.

23-

24.

GALATIANS.

TARATHRASE.

dud of the Gofpel ' by Faith in Chrift, ye are not

under the Law ^. Now the Works of the Fleai

as is manifefl are thefe, Adultery^ '/Fornication,

Uncleannefs, Lafcivioufnefsj -Idolatryj Witch^

craft ""■, Enmities, Qu ;rrels, Emulations, Animor

fitieSj^trife, Seditions, Seds, Envyings,^ Murders^

Drunkcnnefs, Revellines V and itjctilike^ coiir

cerning which I forewarn you npw. ^s neretofore

I have done, that they who do fucii TKings Aall

not inherit the Kingdom of God,. Btit on. the

other iide, the Fruit of ^He Spirit is Love, Joy,

Peace, Long-fuffering, ^ ' :i;aefs of Difpoiirion,

Beneficence, Faithful neir, A,. „--k-iefssTemipera!nce:

Againll thefe and the like ther-e is -no t^^^.., Now

they who belong ^^ to Chrifl:, and ure his Jj^em*

N 0 t: E S,

TEXT.

Spirit, ye are not under

tne law.

Now the wo-.ks of the ^9

^t(\i are iranif-'t, which

■ate thefe, a Jukcry, forni-

«4tk)n, uncle:^Qne^, lafci-

vioufiiefs,

Woia:ry, witchcraft, lO
hatreds variance, en-, ila-
cions) wwh, ftrife, icJi-

'.tibnS} kfcrteiie*,

Envyiti?,?, murders, 21
drutildeiinof;. rcvel]ings,
and ftick like : of the

^which 4 kfM you before,
'66 I have «!fo rold jou in
time paftythtft chty whith
-do ft'eh thiifgs-, ftvili'not
inherit -the '.kJngdtwri'cif

'^6d, •■'• -■'-' ■' ; '■' '■'■■-

But the fruit of ihe^*
Spirit is love, joy, otace,
long-fuffering, gentlenefs,
goodnefs, faith,

1 8 ^ The Reafon of this AfTercion we may find, Rom. VIIL )^. v .. I'.caufe, th^y who are
hd by the Spirit of God^ are the Sons of God; and fo Heirs, and frfc^ tlfc^K^oUt the Law, as he arguei
here. Chap. III. and IV. *

V This is plainly the Senfe of the Apoflle, who teaches all alohg jn the fbrrti6r Part of this
Epiftlc, and alfo that to the Remans, that thofe that put chemfe.vti n i. r chc Gofpel, are noc
under the Law. The Queflion then that remains, is only about th^. i^hr^fe, led by the Spirits
And as to that, it is eafy ro obferve how natural it is for St. P.tul, havi 1:^ in chc forq^ciing Verfes
more than once mentioned the Spirit, to continue the fame Word, tho' fomcwhat varied in the
Senfe. In St. Panics Fhrafcoloqy, as the Irregularities of Appetite, and the Diftatcs of right
Reafon, are oppofcd under the Titles of F'efi and Sjirit, as we have feen ; fo the Covenant of
Works, and the Covenant of Crace, Law and Gofpel, are oppofed under the Titles of Flefi and
Spirit. 2 Cor. III. 6, 8. he calls the Gofpel S;:irit ; and Rom. VII. 5. /"« the Fle/i>, (ignifics in
the legal State. But we need go no farther than Chap. III. 3, of this very Epiltle, to fee the
Law and the Gofpel oppofed by St. Paul under the Titles of Flejb and Spirit. The reafon of thus
ufing the Word Spirit is very apparent in the Dodrine of the New Teltamenr, which teaches, thac
thole who receive Chrifl by Fairh, with him receive his Spirit, and its Aflidance againft the Flefll,
fee jRo»2. VIII. 9— — ri. Accordingly, for the attaining of Salvation, St, Paul joins together
Belief of the Truth and Sandification of the Spirit, i Thejf. II. 15. And fo Spirit here may be
taken for the Spirit of their Minds, but renewed and ftrengthned by the Spirit of God ; fee Bph.
III. 16. and IV. 23.

2,0 " ^^if/y-ajtsjit fignifies J^rVfkr^/f, ox Poifoning.

21 ^ Kufj.01, ReveltingSy were, amongd the Greeks, difbrderly Spending of the Night In
Fcafting, with a licentioi'S indulging to Wine, good Cheat, Mufick, Dancing, &c.

24 ^ Ol <r« Xf/rK, tl'ofe who are ofChriJi, arc the fame wich thofe ivho are led by the Spirit,
vcr. 18. and are oppofed to thofe who live after the F.'efi, Rom. VIII. j 5, whe!*e it is faid, con-
formably to what we find here, they through the Spirit mortify the Deeds of the Body,

I bers,

GALATIANS. 39

c
TEXT. TARATHRASE.

Chap. Vr-

15 Meeknefs, temperance:

against fuch there is no

law.
i,A And they that arc

Chriil's, have crucified

the flefli, with the atfe-

dions and lufts.
15 If we live in the Spirit,

let us alfo walk in the

Spirit.
z6 Let us not be defirous

of vain-glory, provoking

one another, envying one

another.

bers, have "" crucified the Flefli, with the Affe-
ctions and Lufts thereof. If our Life then (our
Flefli having been crucified) be as we profefs by
the Spirit, whereby we are alive from that State
of Sin we were dead in before, let us regulate our
Lives and Anions by the Light and Didates of the
Spirit. Let us not be led by an itch of Vain-glory to
provoke one another, or to envy one another %

NOTE S.

' Criicijied the Fle/b. That Principle in us, from whence fpring vicious Inclinations and Adions,
is, as we have obferved above, called fon>etimes the F/ip/J, fometiraes the Old Man. The fubJuinp
and mortifying of this evil Principle, fo that the Force and Power wher ewich it ufed to rule in us
is extinguifticd, the Apoftle, by a very engaging Accommodation to the Death of our Saviour, calls
crucifying the Old Man, Rom. VI. 6. crucifying the Flefi here ; putting off the Body of the Sins of the
Fk/by Col. II. It. putting off the Old Matty Eph. IV. 2- Col. III. 8, 9. It is alfo called, Mortifying
the Members fwhicb are on the Earthy Col. IIL 5. Mortifying the Deeds of the Body, Rom. VIII, rj.

26 ^ Whether the rain-glory and £»t>y/»^ here were about their fpiritual Gifts, a Fault which
the Corinthians were guilty of, as we may fee ac large, i Cor. XII. 13, 14. or upon any other
occalion, and fo contained in »«•. 15. of this Chapter, I ftiall not curioufly examine ; Either way,
the Senfe of the Words will be much the fame i aad tccordingly this Verfe muft end the <;th, or
begin the 6th Chapter,

SECT. XII.

CHAP. VI. 1

CONTENTS.

E here exhorts the Stronger to Gentlenefs and Meeknefs.. to-
wards the Weak.

TEXT.

iTT^Rethrcn, if a man
|j be overtaken in a
fault, ye which are fpi-

TARATHRASE.

BRethren, if a Man by Frailty or Surprize, fall
into a Fault, do you who are eminent in the
Church for Knowledge, PradticCj and ^Gifts'',

NOTES.

t * Usivyt^TtKOh spiritual^ in 1 Cot, III, i. and XII. I, taken togecherj ha> this Senfe. ^

25-

26i

Chap. VI.

GALATIANS.

TARATHRASE. TEXT.

rhual, reftore fuch an one
in the fpirit of meeknefs;
confidering chy felf, left
thou alfo be tempted.

Bear ye one anothers
burdens, and fo fuifi! the
law of ChriR.

For if a man think
himfelf to be fomcthing,
when he is nothing, he
deceivech himfelf.

But Itt every man
prove his own work, and
then (hall he have rejoi-
cing in himfelf aloncj and
not in another.

For every man (hall
bear his own burden.

raife him up again, and fet him right, with Gen-
tlenefs and Meeknefs, confidering that you your
felves are not out of the reach of Temptations.
Bear with one anothers Infirmities, and help to
fupport each other under your Burdens', and fo
fulfil the Law of Chrifl ^ ' For if any one be con-
ceited of himfelf, as if he were fomething, aMan
of Weight, fit to prefcribe to others, when in-
deed he is not, he deceiveth himfelf. But let
him take care that what he himfelf doth be right,
and fuch as will bear the teft, and then he will
have matter of glorying = in himfelf, and not in
another. For every one fliall be accountable
only for his own Adtions.

NOTES.

I *- Sec a parallel Exhortation, i Thejf. V. 14. which will give light to this; as alfo Rom.

XV. I.

•* See Tohn XIII. ?4, 35. and XIV. 2,. There were fome among them very zealous for the
Obfervation of the Law of Mo/es ; St. Paul here puts them m mind of a Law, which they were
under and were obliged to obferve, viz. the Laiv of Chrijl. And he ftiews them how to do it,
{viz.) by helping to bear one anothers Burdens, and not increafing their Burdens by the Obfer-
vances of the Levitical Law. Though the Gofpel contain the Law of the Kingdom of Chrift,
yet I do not remember that St. Paul any where calls it the Law ofClrifly but in this Place, where
he mentions it in oppoiition to thofc who thought » Law fo neceltary, that they would retain
that oi Mofes under the Gofpel. _ ^

4 ' K*u%n//it, I think fhould have been tranflated here CJoryitig, as Kstyx^KrovTcti is, -ver. rj.
the Apoftle in both Places meaning the fame Thing, {viz.) Glorying in another, in having
brought him to Circumcidon, and o'ther ritual Obfervances of the Mofaidl Law. For thus St.
pW feems to me to difcourfe in this Seftion : " Brethren, there be fome among you that would
*' bring others under the ritual Obfervances of the Mofaical Law, a Yoke which was too heavy
*' for us, and our Fathers to bear. They would do much better to eafe the Burdens of the
*' Weak ; this is fuitable to the Law of Chrift, which they are under, and is the Law which
*' they ought ftriftly to obey. If they think, becaufe of their fpiritual Gifts, that they have
«* Power t^o prefcribe in fuch Matters, I tell them, that they have not, but do deceive them-
** felves. Let them rather take care of their own particular Aftions, that they be right, and
" fuch as they ought to be. This will give them matter of glorying in themfelves, and not
*• vainly in others, as they do when they prevail with them to be circumcifed : For every Man
*• {hall be anfwerable for his own Adions." Let the Reader judge whether this does not feem
to be St. Paufs View here, and fuit with his way of Writing ?

"E^eiv KAvy^i^y-a., is a Phrafe whereby St. Paul fignifies to have matter of Glorying ; and to
ihat Senfe it is'render'd, Rom. IV. i.

SECT.

GALATIANS.
SECT. XIIL

CHAP. VI. 6 lo.

CONTENT' S,

ST. PW having laid fome reflraint upon the Authority and For-
wardnefs of the Teachers, and leading Men amongft them, who
were, as it feems, more ready to impofe on the Galatians, what they
fliould not, than to help them forward in the Pradlice of Gofpel-Obe-
dience; he here takes care of them in refpedt of their Maintenance,
and exhorts the Galatiaiis to Liberality towards them j and in general,
towards all Men, efpecially Chriftians.

Chap. vr.

T ARATHRASE,

Let him that is taught the Dodtrine of the
Gofpel, freely communicate the good things of
this World to him that teaches him : Be not decei-
ved, God will not be mocked : For as a Man fow-
eth \ fo alfo fhall he reap. He that lays out the
flock of good Things he has, only for the fatisfacli-
on of his own bodily Neceffities, Conveniences or
Pleafures, fhall at the Harveft find the Fruit and
Produ(ft of fuch Hufbandry to be Corruption and
perifhing ^. But he that lays out his worldly Sub-
rtance according to the Rules didated by the Spi-
rit of God in the Gofpel, fhall of the Spirit reap
Life everlafting. In doing thus what is good and
right, let us not wax weary ; for in due feafon,
when the time of Harveft comes, we fhall reap, if
we continue on to do Good, and flag not. There-
fore, as we have Opportunities, let us do Good unto
all Men, efpecially to thofe who profefs Faith in
Jefus Chrift, /. e. the Chriftian Religion.

NOTES.

7 f Soivetl ; a Metaphor mcd by St. Paul for Mens laying out their worldly Goods. See
a Cor IX. 6. G»c.

«.«o..VUl..i.andn,u. SECT.

jExr.

6 Let him that is taught
in the word, communi-
cate unto hiiii that teach-
eth, in all good things.

7 Be not deccircd ; God
is not mocked : for what-
foevcr a man fowech, that
fhall he alfb reap.

S For he that foweth to .
his flLfti, fhall of the flifti

^ '^ reap corruption : but he
that foweth to the Spirit,
(hall of the Spirit reap
life everlafting.
9 And let us not be weary
in well-doing: for in due
feafon we (hall reap, if
wc faint nor.

JO As we have therefore
opportunity, let us do
good unto all men, efpe-
cially unto rhem who are
01 the houihold of faith.

7-
8.

10.

Chap. VI;

IT.

12.

13.

14.

GALATIANS.
SECT. XIV.

CHAP. VI. II — 18.

CONl'ENrs.

ONE may fee what lay upon St. Pauf^ Mind, in writing to the
GnlafianSy by what he inculcates to them here, even after he
had finiflied his Letter. The like we have in the laft Chapter to the
Romans. He here winds up all with Admonitions to the Galatians,
of a different End and Aim they had to get the Galatians circum-
cifed, from what he had in preaching the Gofpel.

TEXT.

TARATHRASR

You fee how long a Letter I have writ to you
with my own Hand *". They who are willing to
carry fo fairly in the ritual part of the Law, and
to make oftentation of their Compliance therein,
conftrain you to be circumcifed,only to avoid Per-
fecution, for owning their Dependance for Salva-
tion folely on a crucified Meffiah ', and not on the
Obfervances of the Law. For even they themfelves
who are circumcifed do not keep the Law^ but
they will have you to be circumcifed, that this
Mark in your Flefh may afford them matter of
glory ing,^ and of recommending themfelves to the
good Opinion of they £'Wi''. But as for me, what-
ever may be faid of me', God forbid that I fhould
glory in anything, but in having Jefus Chrifl who,

NOTES.

11 * St, Paul mentions the Writing tuith his oivn Handy as an Argument of his great Cbnce-n
:for them in the Cafe : For it was not iifual for him to write his Epidks with his own Han-I,
but to dii^ate thtm to ethers who writ them from his iMouth. See Rom. XVI. zr. 1 Cor.

XVI II.

II '^' Ivihe rUp., I e. in the ritual Obfervances of the Law, which, Heb. IX. 10. arc called,

1^ ^ Sec Chup V. II,
14 ^ Sec CkaP. V. 11,

was

Yc fee how large a let- ti
ter I have written unto
you with mine own hand.

As many as defire to ra
make a fair Ihew in the
flefh, they conftrain you
to be circumcifed ; only
left they ftiould fuffer per-
fccution for che crofs of
Chiift.

For neither they them- i j:
fclves who are circumcifed
keep the law ; but defire
to Have you circumcifed,
that they may glory in
your flcfti.

But God forbid that 1 14;

GALATIAKS. 43

TEXT. TARATHRASR

Chap. Vr.

fhould glory fave in the
cro(s of our Lord Jefus
Chrift, by whom the
world is crucified unco
me, and I unco the
world.

15 For in Chrift Jcfus
neither circumcifion a-
vailcch any thing, nor
uncircumcifion, but a
new creature.

16 And as many as walk
according to this rule,
peace be on them, and
mercy, and upon the If-
raelofGod.

17 From henceforth let
no man trouble me ; for
I bear in my body the
marks of the Lord jefus.

18 Brethren, the grace of
our Lord Jefus Chrill be
with your fpirit, Amen.
^ Unto the Galatians,
.written from Rome,

was crucified, for my fole Lord and Mafter,
whom I am to obey and depend on ; which I fo
entirely do, without regard to any thing elfe,
that 1 am wholly dead to the World, and the
World dead to me, and it has no more influence
on me than if it were not. For as to the obtain- i^*
ing a fhare in the Kingdom of Jefus Chrift, and
the Privileges and Advantages of it, neither Cir-
cumcifion nor Uncircumcifion, fuch outward
Differences in the Flefh, avail any thing, but the
New Creation, wherein by a thorough Change,
a Man is difpofed to Righteoufnefs and true Ho-
linefs in good Works "'. And on all thofe who 16.
walk by this Rule, viz. that it is the New Crea-
tion alone, and not Circumcifion, that availeth
under the Gofpel, Peace and Mercy fhall be on
them, they being that Ifrael which are truly the
People of God ". From henceforth let no Man 17,
give me trouble by Queftions, or Doubt, whe-
ther I preach Circumcifion or no. *Tis true, I
am circumcifed : But yet the Marks I now bear
in my Body, are the Marks of Jefus Chrift, thac
I am his : The Marks of the Stripes which I
have received from the Jews^ and which I ftill
bear in my Body for preaching Jefus Chrift, are
an Evidence that I am not for Circumcifion.
Brethren, the Favour of our Lord Jefus Chriji i3,
be with your Spirit ^ Amen.

N or E s.

1$ " See jRp)^. IT. 10. and IV. x^.

16 " St. Paul having in the foregoing Verfe aflerted, that it is the New Creation alone thac
puts Men into the Kingdom of Chrift, and into the PofTefllon of the Privileges thereof, this Verfc
may be underftood alio as alTertory, rather than as a Prayer, unlefs there were a Verb thac ex-
prelTed it ; efpecially confidering that he writes this EpilUe to encourage them to refufe Circum-
cifion. To which end the afTuring them, that thofe who do fo ihall have Peace and Mercy from
God, is of more force than to tell them, that he prays that they may have Peace and Mercy. And
for the fame reafbn I underftand the Jfrael of Cod to be the fame with thofe who nvaik by this Kule^
though joih'd with them by the Copulative K<t/, And ; no very unufual way of fpeaking.

G 2

A PARA-

An. Ch. 5 7.

Neronis 5 ,

PARAPHRASE ^//^NOTES

O N T H E

Firft EPISTLE of St PJUL

T O T H E

CORINTHIANS,

STNOPSIS.

SAint Paul's firft coming to Corinth was ^hno Chri/li ^2. where
he firft applied himfelf to the Synagogue, ABs XVIll. 4. But
finding them obftinate in their Oppofition to the Gofpel, he
turn'd to the Gentiles, ver. 6. out of whom this Church at
Corinth feems chiefly to be gathered, as appears, ASts XVIII. and
I Cor. XIL 2.

His ftay here was about two Years, as appears from A£fs XVIII.
II, 18. compared: In which time it maybe concluded he made
many Converts, for he was not idle there, nor did he ufe to ftay
long in a Place where he was not encouraged by the Succefs of his
Miniftry. Befides what his fo long Abode in this one City, and his
indefatigable Labour every where, might induce one to prefume of
the number of Converts he made in that City, the Scripture it felf,
A^s XVIII. 10. gives fufiicient evidence of a numerous Church ga-
thered there,

Corinth it felf was a rich Merchant-Town, the Inhabitants Greeks^
a People of quick Parts, and inquifitive, i Cor. 1. 22. but naturally
vain and conceited of themfelves.

Thefe Things confidered, may help us in fome meafure the better
ko underftand St. P^«/'sEpiftles to this Church, which feems to be in
greater Diforder than any other of the Churches which he writ to.

I CORINTHIANS.

This Epiftle was writ to the Corinthians Anno Chrifli 57. be-
tween two and three Years after St. P^^// had left them. In this
Interval there was got in amongft them a new Infl:rud:or, a Jcio
by Nation, who had raifed a Fadion againft St. Paul. With this
party, whereof he was the Leader, this falfe Apoftle had gain'd
great Authority j fo that they admired, and gloried in him, with an
apparent Difefteem and diminifhing of St. Paul.

Why I fuppole the Oppofition to be made to St. Paul in this
Church by one Party under one Leader, I {hall give the Reafons
that make it probable to me, as they come in my way, going
through thefe two Epiftles j which I fliall leave to the Reader to
judge, without pofitively determining on either fide : And there-
fore (liall, as it happens, fpeak of thefe Oppofers of St. Paul feme-
times in the Angular, and fometimes in the plural Number.

This at leaft is evident, that the main Defign of St. Paul in this
Epiftle, is to fupport his own Authority, Dignity, and Credit, with
that part of the Church, which fluck to him ; to vindicate him-
felf from the Afperfions and Calumnies of the oppofite Parry j to.
leiTen the Credit of the chief and leading Men in it, by intimating
their Mifcarriages, and fhewing their no Caufe of glorying, or be-
ing gloried in ; that fo withdrawing their Party from the Admi-
ration and Efteem of thofe their Leaders, he might break the Fa-»
<5tion ; and putting an end to the Diviiion, might re-unite them with,
the uncorrupted part of the Church, that they might all unani-
moufly fubmit to the Authority of hii Divine Million, and with one
Accord receive and keep the Dod-rine and Diredtions he had deli-
vered to them.

This is the whole Subjed from Ch. I. 10. to the end of Ch. VL
In the remaining part of this Epiftle he anfwers fome Queftions
they had propofed to him ; and refolves fome Doubts,, not without
a mixture, on all Occafions, of Refledions on his Oppofers, and of-
othcr things that might tend to the breaking of their Fadion,

^EC-

Chap. I.

I CORINTHIANS.
SECTION I.

C H A P. I. Ver. i

lNrROT>UCTION.

1. TTJyil/L an Apoftle of Jefus Chrift', called to
f^ be fo by the Will of God % and SoJibe?ies
^ our Brother in the Chriftian Faith ; to the

2. Church of God which is at Cori?jth, to them
that are feparated from the reft of the World by
Faith in Chriji Jefus % called to be Saints, with
all that are every where called by the name of

3. J^f^^ Chriji '^, their Lord % and ours ; Favour

4. and Peace be unto you from God our Father,
and from the Lord Jefus Chrift, I thank God

r, always on your behalf, for the Favour of God
which is beftowed on you through yefus Chriji ;
fo that by him you are inriched with all Know-
ledge and Utterance, and all extraordinary

N 0 "T E S.

TEXT.

PAUL, called to be ati
apoftle of JcfusChrift,
throui^h the will of God,
and Soithenes our bi-ochcr.

Unco the church of God
which ij at Corinth, to
them chat are fandiScd iu
Chri(t Jcfus, called to be
faints, wiih all that in
every place call upon the
name of JlTus Chrilt our
Lordjboth theirs and ours.

Grace be unto you, and
peace from God our Fa-
ther, and from the Lord
Jefus Chrift.

I thank my God always
on your behalf, for the
grace of God, which is
given you by Jefus Chrift;

That in every thing ye
are enriched by him in
all utterance, and in all
knowledge :

T * St. Vanl in mod of his Epiftlcs mentions his being called to he an Apojlle by tie Will of
■Gody which way of fpeaking being peculiar to him, we may fuppofe him therein to intimate his
extraordinary and miraculous Call, A3s IX. and his receiving the Gofpel by immediate Reve-
lation, Cal.l, 11,11. for he doubted not of the Will and Providence of God governing all
Things.

^ Ati J XVIII. 17. ,

z '^ 'YiytA<TfJt.'iVoii iv X^t^S Irt(j-«, SanBlfcd in Chrifi yefus^ does not /Tgnify here, whofe
Lives are pure and holy, for there were many amongft thofe he writ to, who were quite other-
urife ; but fanBifed iTgnifies fcparatc from the common State of Mankind, to be the People of
God, and to ferve him. The heathen World had revolted from the true God, to the Service of

Idols and falfe Gods, Rom. I. 18 25. The yeivs being feparated from this corrupted Mafs,

to be the peculiar People of God, were called holy^ Exod. XIX. 5, 6. Numb. XV. 40. They
being caft off, the Profclfors of Chriftianity were feparated to be the People of God, . id fo be-
came holy, I Vet. II. y, 10.

^ ^^irtKttxiiJLivot cvofjLA Xf/s-«, that are called Chripians ; thefc Gr^f^ Words being a Periphraliis
for Chriftians, as is plain from the Defign of this Vcrfe. But he that is not fatisficd with that,
jnay fee more Proofs of ir in Dr. Hammond upon the Place.

* What the Apoftle means by Lord^ when he attributes it to Chrift, fee Cbap, VIIL 6.

I Gifts;

I CORINTHIANS.

TEXT, INTRO'DVCTION.

5 Even as the reftimony
of Chrift was confirmed
in you.

7 So that ye come behind
in no gift ; waiting for
the coming of our Lord
Jtfus Chrifl :

8 Who fhall alfo confirm
you unto the end, that ye
may be blamelefs in the
day of our Lord Jefus
Chrift.

9 God it faithful, by
whom ye were called un-
to the fellowftiip of his
Son Jcfus Chrift our Lord,

Gifts ; as at firft by thofe miraculous Gifts the
Gofpel of Cbrifl was confirmed among you : So
that in no fpiritual Gift are you fliort or defi-
cient ^, waiting for the coming of our Lord
ye/us Chrijl ; who alfo fhall confirm you unto
the end, that in the Day of the Lord Jefus
Chriji there may be no Charge againfl: you.
For God, who has called you unto the Fellow-
fhip of his Son Jefus Chriji our Lord, may be
relied on for what is to be done on his fide.

NOTE S,

6.
7-

7 ^ Vid. zCor. XII. I2, ij.

SECT. IL

CHAP. I. lo. VI. Qo,

CONTENTS.

THerc were great Dlforders in the Church of Corinth, caufed
chiefly by a Fadion raifed there againft St. Paul : The Par-
tifans of the Fadion mightily cried up and gloried in their Lead-
ers, who did all they could to difparage St. Pau/y and lefifen him
in the Efteem of the Corinthians. St. Paul makes it his bufinefs in
this Sedtion to take off^ the Corinthians from fiding with and glory-
ing in this pretended ApoRle, whofe Followers and Scholars they
profefied themfelves to be ; and to reduce them into one Body, as
the Scholars of Chrifl united in a Belief of the Gofpel, which he
had preached to them, and in an Obedience to it, without any fuch
diftindlion of Marters or Leaders, from whom they denominated
themfelves. He alfo here and there intermixes a Juflification of
himfelf againft the Afperfions which were caft upon him by his
Oppofers. How much St. Paid vvas fet againft their Leaders, may

be ieen, 2 Cor. XI. 13 15-.

The

I CORINTHIANS.

thap. L The Arguments ufed by St. Paul to break the oppofite Fadlion,
^^"^^ and put an end to all Divifions amongfl: them, being various, we
fliall take notice of them under their leveral Heads, as they come
^ in the order of his Difcourfe. ' -ft-if^ i;.

S E C T. II. N. 1.

C H A P. L lo 16.

CONTENTS.

SAint PauPs firfl Argument is, That in Chriftianity, they all had
but one Mafter, I'lz. Chrifi-y and therefore were not to fall into
Parties denominated from diflin<ft Teachers, as they did in their
Schools of Philofophy.

TARATHRASE.

20. Now I befeech you. Brethren, by the
Name ^ of our Lord yefus Cbrifi., that ye hold
the fame Docflrine, and that there be no Divi-
fions amongfl you ; but that ye be framed toge-
ther into one intire Body, with one Mind, and

11. one Affection. For I underfland, my Bre-
thren ^, by fome of the Houfe of Chloe^ that
there are Quarrels and Dilfenfions amongfl you :

NOTE S,

TEXT.

Now I befeech you, jp
brethren, by the name of
our Lord Jcfus Chrift5thaC
ye all fpcak the lame
thing, and that there be
no divifions amon" you ;
but that yc be perfeftly
joined together in the
fame mind, and in the
fame judgment.

For it hath been cJe- il
clared unto me of you,
my brethren, by them
which are of the houfe of
Chloe, that there are con-
tentions among you.

10 5 Of whom the whole Family in Heaven and Earth, is, and ought to be named. If any
ene has thoupnc St, Paul a loofc Writer, it is only becaufe he was a loofe Reader. He that takes
notice of St PauU Dtlign, fliall find that there is not a Word, fcarce, or Exprelfion that he makes
ufe of, but vviih relation and tendency to his prefcnt main l^urpofe ; as here intending to abolifh
the Names of Leaders they diftioguiiti'd thcmielves by, he bcfecches them by the Kame of Chi ill,
a Form that I do not remember hj elfewhere iifes.

1 1 ^ Brethren., a Name of Union and Fricndfliip ufed here twice together by St, P/w</, in the
entrance of his Perfuafion to them, to put an end to their Divifions,

I CORINTHIANS.

TEXT.

'xt Now this I fay, that
every one of you faith, I
am of Paul, and I of A-
pollos, and I of Cephas,
and I of Chrift.

>S Is Chrift divided ? was
Paul crucified for yoa ?
or were ye baptized m
the name of Paul ?

14 I thank God that I
baptized none of you, but
Crifpus and Gaius :

X 5 Left any fhould fay that
I had baptized in mine
own name.

16 And I baptized alfb the
houfhold of Stephanas :
befidcs, I know not whe-
ther I baptized any other.

TARATHRASE.

So that ye are all fallen into Parties, ranking
your felves under different Leaders, or Ma-
ilers ; one faying, I am of Paidy another, I of
ApolloSy I of Cephas, I of Chrifi. Is Chrift, who
is our only Head and Mafter, divided? Was
Paul crucified for you ? Or were you baptized
into ' the Name of Paul? I thank God that
I baptized none of you, but Crifpus and Gaius ;
left any one fliould fay I had baptized into my
own Name. I baptized alfo the Houfliold of
Stepha?ias : Farther, 1 know not whether t bap-
tized any other.

NOTES.

Chap. r.

1 ) 'F./f properly fignifies into .• So the French tranflate it here. The Phrafe'3*TT/c3-ecrt/ «<•,
to be ha^tiz.ed into any one's Namey or into any one, is folemnly by that Ceremony to enter himfelf
a Difciple of him into whofe Name he is baptized, with Profclfion to receive his Doctrine and
Rules, and fubmit to his Authority : A very good Argument here why they fhould be called by
no one's Name but Cbriji'j.

12.

13-

16.

SECT. 11. N. 2.

CHAP. I. 17 51.

CONTENTS.

TH E next Argument of St. Paul to flop their Followers from
glorying in thefe falfe Apoftles, is, that neither any Advan-
tage of Extraction, nor Skill in the Learning of the Jews, nor in
the Philofophy and Eloquence of the Greeks, was that for which
God chofe Men to be Preachers of the Gofpel. Thofe whom he
made choice of for overturning the Mighty and the Learned, were
mean, plain, illiterate Men.

For

$o I CORINTHIANS.

TARATHRASE. TEXT.

Chap. T.

J 7' For Cbri/l fent me not to baptize, but to preach
the Gofpel ; not with learned and eloquent Ha-
rangues, left thereby the Virtue and Efficacy
of Chriji's Sufferings and Death fhould be over-
looked and negle<fted, if the Strefs of our Per-
fualion fhould be laid on the Learning and

^°' Quaintnefs of our Preaching. For the plain
infifting on the Death of a crucified Saviour, is,
by thofe who perifh, received as a fooliih, con-
temptible thing J though to us, who are faved,
it be the Power of God, conformable to what

19. is prophelied by Ifaiah : I will deftroy the Wif-
dom of the Wife, and I will bring to nothing

20. the Underftanding of the Prudent. Where is
the Philofopher fkill'd in the Wifdom of the
Greeks? Where the Scribe ^ ftudied in the
Learning of the Jews ? Where the ProfelTor of
human Arts and Sciences ? Hath not God ren-
der'd all the Learning and Wifdom of this
World foolifli and ufelefs, for the Difcovery

21. of the Truths of the Gofpel ? For fince the
World by their natural Parts and Improvements
in what with them palled for Wifdom, acknow-
ledg'd not the one only true God, though he
had manifefted himfelf to them in the wife Con-
trivance and admirable Frame of the vifible
Works of the Creation, it pleafed God by the
plain, and (as the World efteems it) foolifh
Dodtrine of the Gofpel, to fave thofe who

NOTES.

For Chrift fent me not 17-
to baptize, but to preach
the gofpel ; not with wif-
dom of wordSf left the
crofs of Chrift fhould be
made cf none effcd.

For the preaching ofl8-
the crofs is to them that
perifh, foolifhnefs : but
unto us which are faved,
it is the power of God.

For it is written, I will ij)k
deftroy the wifdom of the
wife, and will bring to
nothing the undtrftand-
ing o: the prudent.

Where is the wife ? ^-o
where is the fcribe ?
where is the difputer of
this world ? hat!i nor God
made foolifh the wifdotn
of this world ?

For afcer that, in the i I-
wifdom of God, the
world by wifdom knew
not God, it pleafed God
by the fooliilinefs of
preaching to fave them
chat believe.

and Rites, which was the Study of their Doftors and Rabbies. It is likely the falfe Apoftlc, fo
much concerned in thefc two Epiftlcs to the Corinthians^ who was a ^ew^ pretended 10 foine-
thing of this kind, and magnified himfelf "thereupon ; othcrwifc it is not probable that Saint
p.iul fhould name to the Coririthians a fort of Men not much known or valued amongft rhc
Creeks. This therefore may be fuppofed to be faid to take oflf their glorying in their falfc

Apoillc.

receive

I CORINTHIANS.

TEXT.

Jj^i For the Jews require a
fign, and the Greeks feek
afcer wifdom :

4 J But we preach Chrift
crucified, unto the Jews
a ftumbling-block,and un-
to the Greeks foolifhnefs;

lA But unto them which
ar€ called, both Jews and
Greeks, Chiift, the power
of God, and the wifdom
of God.

i 5 Becaufe the fooliftinefs
of God is wifer than men ;
and the weaknefs of God
ii Wronger than men.

2,g For ye fee your calling,
brethren, how that not
many wife men after the
flefh, not many mighty,
not many noble are called.

•»7 But God hath chofen
the foolifli things of the
world, to confound the
wife ; and God hath cho-
fen the weak things of the
world, to confound the
things which are mighty ;

Chap. I.

TAR AT ERASE.

receive and believe it. Since ^ both the y^i^;^ 22.
demand extraordinary Signs and Miracles, and
the Greeks feek Wifdom j but I have nothing 23.
elfe to preach to them but Chrifl crucified, a
Doctrine oflFenfive to the Hopes and Exped:a-
tions of the Jews, and foolilli to the acute Men
of Learning, the Greeks ; but yet it is to thefe, 24.
both yews and Greeks (w^hen they are con-
verted) Chrijl., the Power of God, and Chriji.,
the Wifdom of God : Becaufe that which feems 25.
Foolhhnefs in thofe who came from God, fur-
pafTes the Wifdom of Man ; and that which
feems Weaknefs in thofe fent by God, furpaifes
the Power of Men. For, refledt upon your 26.
felves. Brethren, and you may obferve, that
there are not many of the wife and learned
Men, not many Men of Power or of Birth
among you, that are called. But God hath 2^*
chofen the foolifli Men in the account of the
World, to confound the wife ; and God hath
chofen the weak Men of the World to confound

NOTES,

11 ^ 'ETrtcTjj x.«t/, Ji»ce loth. Thefe Words ufcd here by St. Paul, are not certainly idle and
iiilignificant, and therefore I fee not how they can be omitted in the Tranflacion.

'ETTtiJ^ii is a Word ofReafoning, and, if minded, will lead us into one of St. P^m^/'s Reafonings
here, which the Negled of this Word makes the Reader overlook. St. i'rt«/, in iier. ir. argues
thus in general: " Since the World, by their natural Parts and Improvements, did not attain ?o
*' a right and faving Knowledge of God, God by the preaching of the Gofpel, which feems Foo-
" liftinefs to them, was pleafed to communicate that Knowledge to thofe who believed."

In the three following Verfes he repeats the fame Reafoning, a little more exprefiy applied
to the People he had here in his view, 'Jz. Jeixa and Greeks ; and his Senfe feems to be this :
*' Since the ^envs., to make any Dcdrine go down with them, require extraordinary Signs of
" the Tower of God to accompany ir, and nothing will plcafe the nice Palates of the learned
*' Greeks but Wifdom^ and though our preaching of a crucified Mejfiah be a Scandal to the feivs^
" and Fooliflinefs to the Greeks, yet we have what they both feck ; for both ^ew and Gentile^
" when they are called, find the Adejjiahj whom we preach, to be the Power of Go<1, and the
" Wi/dom of God."

H 2

the

And bafe things of the iS
world, and things which
are defpifed, hath God
choTen ; yea, and things
which are nor, to bring to
nought things chat are :

That no flefh fhould ip
glory in his prefence.

But of him are ye in 30
Chrift Jefus, who of God
is made unto us vvifdom,
and righteoufnefs, and'
fanftification, and re-
demption ;

That, according as it is 5 i
written, He that glorietb^
let him glory in the Lopd,

52 ICORINTHIANS.

Chap. L

"^^ TARATHRASE. TEXT.

28. the mighty: The mean Men of the World,
and contemptible, has God chofen, and thofe
that are of 'no account, are nothing"', to dif-

29. place thofe that are: That fo there might be
no room or pretence for any one to glory in

30. his Prefence. Natural human Abilities, Parts
or Wifdom, could never have reach'd this v^ay
to Happinefs : 'Tis to his Wifdom alone that
ye owe the Contrivance of it : To his reveal-
ing of it that ye owe the Knowledge of it j and
'tis from him alone that you are in Chrifi Jefus^
whom God has made to us Chrifiians Wifdom,
and Righteoufnefs, and Sandification, and Re-
demption, which is all the Dignity and Pre-
eminence, all that is of any value, amongft us

31. Chriftians : That as it is written. He that glori-
eth, fhould glory only in the Lord.

N 0.1' E S.

2$, 17, 18. He that will read the Context, cannot doubt buc that St. P^«/, by whiit he er-
prefTes in thcfe Verfes in the -Neuter Gender, means Pcrfons ; the whole Argument of the Place
being about Perfons, and their glorying, and not about Things.

iSJ ™ Ta [jcri ovict. Things that are not, I think, may well be underftood of the Gentiles^
who were not the People of God, and were counted as nothing by the Jews ; and we are pointed
to this Meaning by the Words KctTeti^jJvn &* KATA^y»aifi By the fool' p and iveakThings, i. e. by
fimple, illiterate and mean Men, God would make afiamd .he learned Philofophers and great
Men of the Nations : But by the /xh ovrcty the Things that are nor, he would abolifh the Things
that are, as in effeft he did aboli(h the fewifi Church by the Chnnian, taking in the Gentiles to
be his People, in the place of the rejeftei yeivs, who till then wtn his People. This St. PauI
mentions here not by chance, buc purfuanc to his maiii dcfign, to ftay their glorying in their falfe
Apoltle, who was a yeiv; by {hewing that whatever that Head of the Faflioa might claim under
that Pretence, as it is plain he did ftand upon it (fee t Cor. XT. zi, n.) he had not any the lead
Title to any Efteem or Refpeft upon that account, fincc- tiie fewifi Nation was laid aiide, and God
had chofen the Gentiles to take their place, and to be his Church and People inftead of them,
Vtd. Note on Chap. \\. ver. 6. there one may fee, who are the AATct^yi^ivoii theabolifeed, whom
God fays here, KATUfynffHj he will aboUfr,

Sect.

ICORINTHIANS. 55

Chap. ir.

SECT. II. N. 3. ^-^

CHAP. 11. I 5.

coNrENrs,

FArther, to keep them from glorying in their Leaders, he tells
them, that as the Preachers of the Gofpel of God's choofing
were mean and illiterate Men, fo the Gofpel was not to be propa-
gated, nor Men to be eftablifhed in the Faith by human Learning
and Eloquence, but by the Evidence it had from the Revelation-
contained in the Old Teftament, and from the Power of God ac-
companying and confirming it with Miracles.

TEXT. TARATHRASE.

'A^'^clttyo'C're A ^ ° J'/r^'"; ,^^'" ^ came and ,..

noc with excellency of Xjl pre^cn d the Golpcl to you, I did not

fpeech, or of wifdom.de- endeavour to fet it ofF with any Ornaments of

tL^yTclT '"'" '" Rhetoric, or the mixture of human Learn-

, For I determined not to ing or Philofophy, but plainly declared it ta

. you as a Dodlrine coming from God, revealed

and attefled " by him. For 1 refolved to own 24-

N o r E S.

1 " To fXA^Tv^m TO 0««, The rejlimovy of God, i. e. what God hath revealed and teftjfies in
the Old Teftament. The Apoltle here declares to the Corinthians, that when he brought the
Gofpel to them, he made no ufe of any human Science, Improvement, or Skill ; no Infinuations
of Eloquence, no philofophical Speculations, or Ornaments of human Learning appear'd in any
thing he faid to perfuade them : All his Arguments were, as he tells them, wr. a. from the Reve-
lation of the Spirit of God in the Prediftions of the Old Teflamenr, and the Miracles which he,
Ptiul, did among them, that their Faith might be built wholly upon the Spirit of God, and not
upon the Abilities and Wifdom of Man. Tho' y.et^7v'e.tov n ©jb, tJ:e TejUmcvy of God, agrees
very well with fo much of St. PauVi meaning as relates to his fcunding his hcachint; on the
Teflimony of God, yet chofe Copies which read [M'j<ri]tnv, Mjjiery, for [j.:i{l-jexov, Telimony, feem
more ptrfcdly to correfpond with St. Paul's Senfe in the whole Latitude of ic. For tho' he owns
the Dextrine of the Gofpel didated by the Spirit of God, to be contained in the Scriptures of the
Old Teflament, and builds upon Revelation ; yet he every where teaches, that it remained a
Secret there, not underftood till rhey were led into the hidden Evangelical Meaning of thofe
PafiTages by the coming of jfefus Chrifl, and by the Asnitancc of the Spirit in the Times of the
Mefftab, and then publiihed to the World by the Preachers of the Gofpel: And therefore he calls
it, efpccially that part of it which relates to the Gentiles^ almoft every where, ftvr»jfc<«', Myfiery,
See particuIarJ^- R.om, %yh zf, i6.

2 or-

Chap. IT.

^•

I CORINTHIANS.

TAR AT ERASE. T EXT.

know any thing among
you, fave Jefus Chrift,
and him crucified.

And I was with you in
weaknefs, and in fear,
and in much trembling.

And my fpeech, and
my preaching was not
with enticing words gf
man's wifdom, but in de-
monftracion of the Spirit,
and of power :

That your faith fliould
not fund in the wifdom
of men, but in the pjwer
of God.

or fliow no other Knowledge among you, but
the Knowledge ° or Dodrine of Jefus Chriji^
and of him crucified. All my Carriage among
you had nothing in it but the appearance of
Weaknefs, and Humility, and fear of offending
you p. Neither did I in my Difcourfes, or
Preaching, make ufe of any human Art of
Perfualion to inveagle you. But the Do(ftrine of
the Gofpel which I propofed, I confirmed, and
inforced by what the Spirit '^ had revealed and
demonflrated of it in the Old Teflament, and
by the Power of God accompanying it with mi-
raculous Operations; that your Faith might have
its Foundation not in the Wifdom and Endow-
ments of Men, but in the Power of God ^

NOTES.

z ^ St. Paul, who was himfelf a learned Man, efpecially in the yeivifi Knowledge, having
in the foregoing Chapter told them, that neither the Jeavifi Learning, nor Grecian Sciences, oive
a Man any advantage, as a Minifter of the Gofpel ; he here reminds them, that he made no ihew
or ufe of either when he planted the Gofpel amongft them : Intimating thereby, that thofe were
not Things for which their Teachers were to be valued or followed.

3 P St. Paul, by thus fctting forth his own modeft and humble Behaviour amongft them,
rtflefts on the contrary Carriage of their falfe Apoftle, which he defcribes in Words at length,
ZCor. XI. 10.

4 '^ There were two Sorts of Arguments wherewith the Apoftle confirmed the Gofpel ; The
one was the Revelations made concerning our Saviour by Types and Figures, and Prophecies of
him under the Law: The other. Miracles and miraculous Gifts accompanying the firft Preachers
of the Gofpel, in the publifhing and propagating of it. The latter of thefe St. Paul here calls
J>o<wer ; the former in this Chapter he terms Spirit : So ver. 12, 14. Things of the Spirit of Gody
and fpifitual tilings, are Things which arc revealed by the Spirit of God, and not difcoverable
by our natural Faculties.

S ' Their Faith being built wholly on Divine Revelation and Miracles, whereby all human
Abilities were ihut out, there could be no realbn for any of them to boaft themfelves of their
Teachers, or value themfelves upon their being the Followers of this or that Preacher ; which
St, P<i«/ hereby obviates.

S E C T«

I CORINTHIANS.
SECT. II. N. 4.

CHAP. 11. 6 16.

CONTENTS.

Chap. ir.

THE next Argument the Apoftle ufes, to fliew them that they
had no reafon to glory in their Teachers, is, that the Know-
ledge of the Gofpel was not attainable by our natural Parts, however
they were improved by Arts and Philofophy, but was wholly owing
to Revelation.

TEXT.

TARAT HRASR

6 Howbek we fpeak wif- Howbeit that which we preach is Wifdom, ^«

dom among them that are ^^ j^^^^ ^^ ^ ^ ^ ^ j^^

pertfcCt : yet not the wif- 11 -n oi- ^r -n- -n, ^ • •

dora of this world; nor of thoroughly inltrucled in the C;6r////^>^ Religion,
and take it upon its true Principles ^ : but
not the Wifdom of this World % nor of

N O 'T E S,

6 ^ PerfeS^ here is the fame with Spiritual, ver. 15. one that is Co perfef^ly v/ell apprized^F
the Divine Nature and Original of tht Chrijitan Religion, that he fees and acknowledges it to be
all a pure Revelation from God, and not in the iealt the Produft of human Difcovery, Parts, or
Learning ; and fo deriving it whoi y from what God hath taught by his Spirit in the facred
Scriptures, allows not the Iealt part of it to be afcribed to the Skill or Abilities of Men, as
Authors of ir, but received as a Duttrine coming from God alone. And x.)vMperfe-l is oppofed to
carnal.^ Omd III. i, 5. i.e. fuch Babes in Chnltianicy, fuch weak and miftakcn Chriuians, that
ihty thought the Gofpel was t.j be nanaged as human Arts and Sciences amongft Men of the
World, anJ thofe were better initrud«;d, and were more in the right, who followed this Mafler
or Teacher rather than another ; and 10 glorying in being the Scholars, one of Paul, and another
of ApoHos. fell into Divihons and Parties about it, and vaunted one over another: Whereas, in
the School of C^«y?, all was to be built on the Authority of God alone, and the Revelation of
his Spirit in the facred Scriptures.

^ W'f.-.om cf this World, i.e. the Knowledge, Arts and Sciences attainable by Man's natural
Parrs and Faculties ; fuch as Man's Wit could find out, cultivate and improve : Or of the Princei
of this World, i, e. fuch Dodrines, Arts and Sciences, as the Princes of the World approve, encou-
rage, and endeavour to propagate,

thfJ

c,6 I CORINTHIANS.

Chap. II.

""^ TARATHRASE. TEXT.

the Princes ^' or Great Men of this the princes of this world.

World -, who will quickly be brought ^^at come to nought.
_ 1 T-. ^ /- / 1 TTT-rj But we fpeak the wif- t

7- to nought ''. But we fpeak the Wildom

NOTES,

"^ Tno' by a^yji'Tif T» AtccvQ- r^r)^^ may here be underflooi the Princes or Great Mea
of this Worlds in the ordinary Senfe of thefe Words ; yet he that well conhders -ver. z8. of the
foregoing Chapter, and ver. 8. of this Chapter, may find reafon to think that the Apoftle ,
here principally defigns the Rulers and Great Men of the '/eiv^fi Nation. If i: be obieded,
that there is little ground to think that St. Paul by the Wifdom he difowns, ihould mean that
of his own Nation, which the Greeks of CorintJ} (whom he was writing to) had little Ac-
quaintance with, and had very little Efleem for ; I reply, that to underitand this right, and
the Pertmency of it, we muft remember, that the great Defign of St. Paul in writing to the
Corinthians^ was to take them off from the Refped and Eiteera that many of them had for a
falfe ApoHle that was got in among them, and had there raifed a Fa^ion againft St. Paul.
This pretended Apoltle, 'tis plain from t Ccr. XI. iz. was a yea? ; and, as it feems, z Cor, V.
i6, ly. valued himfeif upon that account, and polfibly boafted himfelf to be a Man of Note,
either by Birth, or Alliance, or Place, or Learning, among that People, who counted themfelves
the holy and illuminated People of God, and therefore to have a right to fway among thefe
new Heathen Converts. To obviate this Claim of his to any Authority, St. Paul here tells
the Corinthians, that the Wifdom and Learning of the Jewifi Nation led them not into the
Knowledge of the Wiflom of God, i.e. the Gofpel revealed in the Old Teftament, evideac
in this, that it was their Rulers and Rabbles, who ftittty adhering to the Notions and Prejudices
of their Nation, had crucified ^efus the Lord of Glory, and were now themfelves, with their
State and Religion, upon the point to be fwept away and aboliihed. 'Tis to the fame purpofe

that 2 Cor. IV. l6 19. he tells the CorinthianSy that he kno-ws no Man after the Flefi^ \. c.

that he acknowledges no Dignity of Birch, or Defcent, or outward national Privileges. The
old Things of the ye'xifb Confticution are paft and gone ; whoever is in Chrijl, and encred into
his Kingdom, is in a new Creation, wherein all Things arc new, all Things are from God ; no
Right, no Claim or Preference derived to any one from any former I nllicution, but every one's
Dignity con[iits folely in this, that God had reconciled him to himfclf, not imputing htj former
Tr^fpalfcs to him.

^ 'A/«yV aV©-, which we tranflate ft&// »«jr/</, feems^to me to (ignify commonly, ifnotcon-
flantly, in the New Teiiamcnt, that State which, during the Mofaical Conrticucion, Men, either
jfeus or Gentiles^ were in, as contra-diliinguifhed to the Evangelical State or Conltitution,
which is commonly called A/fcV u.iKKeov, or k^y^Qixii>@-y The World to come.

" Tfov K^To.py^ifj.ivcji', Who are brought to nought, i. e. who are vanifhing. If the Wifdom
of this World arid of tie Princes of this World, be to be underltood of the Wifdom and Learning
of the World in general, as contra-dirtinguiQied to the Doctrine of the Gofpel, then the Words
are added, to iliew what Folly it is for them to glory as they do in their Teachers, when all
that worldly WifJom and Learning, and the Great Men, the Supporters of it, would cjuickly be
gone , v/hereas all true and Isfiing Glory came only from ^fus Ch^i/i, the Lord of Glory.
B.it if thefe Words are to be uuderllood of the ^e-zvs, as feems moft conlbnant borh to the main
Delign of the Epiltle, and to St. Pauls ExpieiHons here ; then his telling them that the Princes
of the Jewifh Nation are brought to nought, is to take them off from glorying in their Judaizing
falfe Apui'lle, fince the Authority of the Rulers of that Nation, in Matters of Religion, was now
at an end, and they, wirh all their Pretences, and their very Confiicution it fclf, were upon the
point cf oeing aboliilicd and fwept away, for having rtjci^ed and crucified the Lord of Glory.

I CORINTHIANSS $7

Chap. ir.

TEXT. TARATHRASE

dom of God in a myftery, of God % contained in the myfterlous and
even the hidden wifdom ^^ obfcure Prophecics of the Old Teftament%

which God ordained be- , . , , . ^1 . 11 1 1 • 1 1 »

which has been therein concealed and hid : tho
it be what God predetermined in his own Pur-
pofe before the Jewijh Conftitution ^ to the

NOTES.

7 * VTifdom of God is ufed here for the Doftrine of the Gofpel coming immediately from God
by the Revelation of his Spirit, and in this Chapter is fet in oppofition to all Knovi^ledge, Difco-
veries and Improvements whatfoever, attainable by human Indultry, Parts, and Study ; all which
he calls the Wifdom of the World, and Mans Wifdom -, thus ditlinguifhing the Knowledge of the
Gofpel which was derived wholly from Revelation, and could be had no other way, from all
other Knowledge whatfoever.

* What the Spirit of God had revealed of the Gofpel during the Times of the Law, was fo
little underftood by the J^ewx, in whofe facred Writings it was contained, that it might well be
called the Wifdom of Cod in a Myfiery, i. e. declared in obfcure Prophecies, and myfterious Ex-
preilions and Types. Tho' this be undoubtedly fo, as appears by what the S'ews both thought
and did when jfefus the Mefftahy exadly anfwering what was foretold of him, came ?mongft
them ; yet by the Wifdom of God in Myfleyy <wherein it luas hid, though pmfofed by God before the
fetling of tfje Jewifh Oeconomy, St. VauX leems more particularly to mean what the Gentiles, and
»confequently the Corinibiam, were more peculiarly concerned in, iyix.^ God's Purpofe of calling
thc<ieTitiIes to be his People under the Meffiah, which tho* revealed in the Old Teftament, yec
was not in the lead underftood till the Times of the Gofpel, and the Preaching of St. Paul the
Apoftle of the Gentiles, which therefore he fo frequently calls a Myfiery. The reading and com-
paring Kom. XVI. Z5, z6. Eph. III. 3 9. chap. VI. 19, lo. Coll. z6, 27. G^ H. i 8-

'fiPlV. 3,4. will give light to this. To which give me leave to obferve upon the Ufe of the
Word Wifd»m here, that Sc. Paul fpeaking of God's calling the Gentiles, cannot in mentioning ic
forbear Expreflions of his Admiration of the great and incomprehenfible Wifdom of God therein.
SeeEpfe. III. S, 10. Row. XI. 33.

^ ne« Tm cltuvm, (ignifies properly, before the Ages \ and I think it may be doubted whe-
ther thefe Words, before the World, do exadly render the Senfe of the Place. That eiiav or
dibivii, Ihould not be tranflated the World, as in many Places they are, I ftiall give one con-
vincing Inftance among many that might be brought, viz. Eph, III. p. compared with Col. I. i6.
The Words in Colofjtans are, to (JLvrktiw rh ei'tsoy.iK^vy.iAvov d'Tr' dtuvuv ', thus render'd in the
"Englifi Tranliation, nvhich hath been hidden from Ages ; but in Eph. III. 9. a parallel Place, the
fame Words, '/a {xv^iel-ii n 'imyA^vfxiJ.iv^i ^ tZv dif'jvcov, are tranflated, the Myfiery which
from the beginning of the World hath been hid : Whereas it is plain, from Col. I. 26. ^' tmv
tLiccvKv, does not fignify the Epoch or Commencement of the Concealment, but thofe from whom
it was concealed. * lis plain, the Apoftle in the Verfe immediately preceding, and that following
this which we have before us, fpeaks of the yeivs ; and therefore cTfiJ rav eituvuv here, may be
well underftood to mean, before the Ages of the yeivs ; and Co dir' dicovm, from the Ages of ike
Jeii'S, in the other two mentioned Texts. Why oLiam in thele, and other Places, as Uike I. 70.
and A?jIII. 21. and elfewhere, fliould be appropriated to the Ages of the ^<ws, may be owing
to their counting by Ages or Jubilees : rid. Dr. Burthogge in his Judicious Treatife, Chriflianity
aretealed Myjler^j c.l. ^,lj*

I Glory

I CORINTHIANS.

TARATBRASE.

Glory of us % who underftand, receive, and
8, preach it. Which none of the Rulers amongft
the Jews underftood : For if they had, they
would not have crucified the Lord Chrift, who
has in his Hands the difpofing of all true Glory.
b. But they knew it not ,; as it is written, Eye
hath not feen, nor Ear heard, nor have the
Things that God hath prepared for them that
love him, enter'd into the Heart or Thoughts

'jQ^ of Man. But thefe Things which are not dif-
coverable by Man's natural Faculties and Pow-
ers, God hath revealed to us by his Spirit,
which fearcheth out all Things, even the' deep
Counfels of God, which are beyond the reach

1 1, of our Abilities to difcover. For as no Man
knoweth what is in the Mind of another Man,
but only the Spirit of the Man himfelf that is
in him j fo much lefs doth any Man know
or can difcover the Thoughts and Counfels

J2., of God, but only the Spirit of God. But
we '^ have received not the Spirit of the

TEXT.

fore the world unto our
glory.

Which non€ of th<j 8
princes of this world
knew ; for had they
known ic, they would
not have crucified the
Lord of glory.

But as it is written, 9
Eye hath not feen, nor
ear heard, neither have
encred into the heart of
man, the things which
God hath prepared for
them that love him.

But God hath revealed lO
them unto us by his Spi-
rit : for the Spirit fearch-
eth all things j yea, the
deep things of God.

For what man knoweth 1 1
the things of a man, fave
the fpirit of man which is
in him? even fo the things
of Go-l knoweth no man,-
but the Spirit of God.

Now we have recei- 12
ved not the fpiiit of the-

NOTE S,

= St. Paul oppofes here the true Glory of a Chrijlian to the glorying which was amongft the
Corinthians t in the Eloquence, Learning, or any other Quality of thtir fadious Leaders ; for Sr,
Taulf in all his Expreirions, has an eye on his main Purpofe : As if he fliouid have faid ; " Why-
" do you make Divifions, by glorying as you do, in your diftinft Teachers ? The Glory that
*' God has ordained us Chriflian Teachers and ProfeflTors to, is to be Expounders, Preachers, and'
*' Believers of thofe revealed Truths and Purpofcs of God, which though contained in the facred-
" Scriptures of the Old Teiiament, were not underftood in former Ages. This is all the Glory
** that belongs to us the Difciples of C^ri^, who is the Lord of<T//Puwer and Glory, and herein
" has given us what far excels all that either ^eivs or Gentiles had any Expedation of from whac-
" they gloried in ; vid. ver. 9." Thus St. Paul takes away all matter of glorying from the falfe
Apoftle, and his fadious Followers among the Corinthians. The Excellency of the Gofpel-Mini-:
firation fee alfo, z Cor. IIL 6— —11.

12 '^ We^ the true Apoftles, or rather / ; for tho' he fpeaks in the Plural Number to avoid-
Oftentation, as it might be interpreted, yet he is here juftifying himfelf, and fbewing the
Corinthians^ that none of them had reafon to forfake and flight him, »to follow and cry up their
falfe Apoftle. And that he fpeaks of himfelf, is plain from the next Verfe, where he faith, We
/peak not in the fVords ivhich Mans Wifdom teacheth ; the fame which he fays of himfelf, Ch. I. 17,
Iivas fent to preachy not with Wijdom ofmrdu And Ch. II, i. I came toyou^ not with Excellency
»f Speech f or ofyVifdom,

World,

I CORINTHIANS.

TEXT.

world, but the •Spirit
which is of God ; that
we might know the things
that are freely given to
us of Goi.

Ij Which things alfo we
fpeak, not in the words
which mun's wif:ora
teachcth, but which the
Ho'y Ghoft tcachech;
comparing fpiricual things
with fpiricual.

I^ But the natural man
receivech not thi things
of the Spirit of God ; for
they are foolifhnefs unto
him: neither can he know
them, becaufe they are
fpiritually difcerned.

J J But he that is fpiricual,
judgeth all things; yec

Chap. ir.

TARATHRASE.

World % but the Spirit which is of God, that
we might know what Things are in the Pur-
pofe of God, out of his free Bounty to beftow
upon us: Which Things we not only know, 13.
but declare alfo j not in the Language and
Learning taught by human Eloquence and Phi-
lofophy, but in the Language and Expreflions
which the Holy Ghoft teacheth in the Reve-
latians contained in the Holy Scriptures, com-
paring one part of Revelation ^ with another.
But a Man s who hath no other Help but his 14,
own natural Faculties, how much foever im-
proved by human Arts and Sciences, cannot
receive the Truths of the Gofpel, which arc
made known by another Principle only, njiz,
the Spirit of God revealing them, and there-
fore feem foolilh and abfurd to fuch a Man;
nor can he by the bare Ufe of his natural
Faculties, and the Principles of human Rea-
fon, ever come to the Knowledge of them,
becaufe it is by the ftudying of Divine Reve-
lation alone that we can attain the Knowledge
of them. But he that lays his Foundation in it;.
Divine Revelation ^, can judge what is, and what

NOTES.

^ As He puts Princes of the World, iw. 6, and 8. for the Rulers of the ^te-u;/, fo here he
^ui^ Spirit of the World for the Notions of the j^e-u;/, that worldly Spirit wherewith they inter-=
preted the Old Teftament, and the Prophecies of the Mejfiah and his Kingdom ; which Spirit, in
Contra-diftinflion to the Spirit of God, which the Ktman Coaverts had received, he calls the
Spirit of Bondage, Rom. VIII. 15.

I J ^ *Tts plain the fpiritual Things he here fpeaks of, are the unfcarchable Counfels of God,
revealed by the Spirit of God ; which therefore he czWs fpiritual Things.

14, fj. ^ "^uyj/Jiy the ammal Many znd TTvrjrxATDclfy the fpiritual Man, arc oppofed by
St. Paul in i-er. 14, i^. the one lignifying a Man that has no higher Principles to build on than
thofe of natural Reafon , the other, a Man that founds his Faith and Religion on Divine Reve-
lation. This is what appears to be mean: by natural, or rather animal Man, and Spiritual^ as
they (land oppol^d in thefc two Verfes.

I Z

Chap. IIL

I CORINTHIANS.

TEXT.

he himfelf is judged of no"
man.

For who hath known ^^.
the mind of the Lord,
that he may iivftruft him ?
but we have the mind of
Chrift,

TARA9HRASK

is not the Dodrine of the Gofpel and of Salva-
tion J he can judge who is, and who is not a
good Minifter and Preacher of the Word of God:
But others, who are bare Animal Men, that go
not beyond the Difcoveries made by the natural
Faculties of human Underftanding, without the
Help and Study of Revelation, cannot judge of
fuch an one, whether he preacheth right and
16 Well, or not. For who, by the bare Ufe of his
natural Parts, can come to know the Mind of the
Lord in the Defign of the Gofpel, fo as to be able
to inflrud him ^ [the fpiritual Man] in it. But
I, who renouncing all human Learning and
Knowledge ;n the cafe, take all that I preach

from Divine Revelation alone, I am fure that

therein I have the Mind of Chrift ; and there-
fore there is no reafon why any of you fhould
prefer other Teachers to me,, glory in them who
oppofe and vilify me, and count it. an Honour
to go for their Scholars, and be of their Party.

NOTE S.

i6 ^ ^AvjoVy him, refers here to fpiritual Man in the former Verfe, and not to Lord in this.
For St. Paul is (hewing here, not that a natural Man and a mere Philofopher cannot inftruft
Chrift, this no body pretending to be a Chriltian could own ; but that a Man by his bare na-
tural Parts, not knowing the Mind of the Lord, could not inftrud, could not judge, could not
correft a Preacher of the Gofpel who built upon Revelation, as he did, and therefore 'twas fure
he had the Mind of Chrift.

SEC T. II. N. $.

- CHAP. III. I.— IV. ao.

CO N TENT S.

TH E next Matter of boafting which the Fadlion made ufe of
to give the Pre-eminence and Preference to their Leader
above St. Paul, feems to have been this, that their new Teacher
had led them farther, and given them a deeper Inlight into the
Myfteries of the Gofpel than St. Paul had done. To take away their
:i 2 glorying^

I CORINTHIANS. , 6i

glorying on this account, St. Paul tells them, that they were carnal, chap. in.
and not capable of thofe more advanced Truths, or any thing be- ^*''*^^''^
yond the firft Principles of Chriftianity which he had taught them ;
and tho' another had come and watered what he had planted, yet
neitlier Planter, nor Waterer, could afTume to himfelf any Glory
from thence, becaufe it was God alone that gave the Increafe. But
whatever new Doctrines they might pretend to receive from their
magnified new Apoftle, yet no Man could lay any other Foundation
in a Chriftian Church, but what he, St. Paul, had laid, viz. that '
Jefus is the Cbrifi ; and therefore there was no reafon to glory in
their Teachers, becaufe upon this Foundation they poflibly might
build falfe or unfound DoArines, for which they fhould receive no
Thanks from God, tho' continuing in the Faith, they might be
faved. Some of the particular Hay and Stubble which this Leader
brought into the Church slz Corintby he feems particularly to point
at. Chap. III. 1 6, 17. viz, their defiling the Church by retaining,
and, as it maybe fuppofed,. patronizing the Fornicator, who fhould
have been turned out, Cb. V. 7—13. He further adds, that thefe
extolled Heads of their Party were at befl but Men^ and none of the
Church ought to glory in Men : For even P^«/, and Apollos, and
Peter, and all the other Preachers of the Gofpel, were for the Ufe
and Benefit, and Glory of the Church, as the Church was for the
Glory of Chrifl.

Moreover, he file ws them, that they ought not to be puffed up
upon the account of rhefe their new Teachers, to the undervaluing
of him, tho' it fliould be true, that they had learned more from
them, than from himfelf; for thefe Reafcns :

1. Becaufe all the Preachers of the Gofpel are but Stewards of
the Myfteries of God ; and whether they have been faithful in their
Stewaidfliip cannot be now known j and therefore they ought not
tobefomeof them magnified and extolled, and others depreiTed
and bit med by their Hearers here, till Chriji their Lord came, and
then h^, knowing how they have behaved themfelves in their Mi-
nifcry, will give them their due Praifes. Befides, thefe Stewards
have rr thing but what they have received, and therefore no Glory
belongs to tliem for it.

2. Becaufe if thefe Leaders were (as was pretended) Apoflles,
Glory, and Honour, and outward Affluence here, was not their
F>)rtion, the Apoflles being deflined to Want, Contempt, and Per-
fecution.

3, They

60 I CORINTHIANS.

Chap. III. ^. They ought not to be honour'd, foUow'd, and gloried iti as
""^"^^^''^^ Apoflles, becaufe they had not the Power of Miracles 3 which he
intended fhortly to come and (hew they had not.

TAR AT ERASE, TEXT.

AND I, Brethren, found you fo given up A ^ ^,/\oj''"J"^]j '^'
to Pride and Vain-Glory, in AfFediation ^t^you^as untofpirS,
of Learning and Philofophical Knowledge ', but as unto carnal, evea
that I could not fpeak to -you as Spiritual, as unto babes in Chrift.
i. e. as to Men not wholly depending on Phi-
lofophy, and the Difcoveries of natural Reafon,
as to Men who had refigned themfelves up in
Matters of Religion to Revelation, and the
Knowledge which comes only from the Spirit
of God ; but as to Carnal \ even as to Babes
who yet retained a great many childifli and
v/rong Notions about it: This hindered me that
I could net go fo far as I defired in the Myfteries
of the Chrifiian Religion, but was fain to con-
t:ent my felf with inftrudting you in the firft Prin-

N O T E S.

T ' Vid. CJE-rfp.!. 2a. &III. l8.

^ Here ^I'SuuAT/y.of, Spiritual^ is oppofcd to (rat?x,/;t5f, Carnal^ as C&^^. If. 14. it is to '^''y-
•y/jtif N^turaly or rather Animal; fo that here wc have three Sorts of Men : i. Carnal^ \. e.
I'uch as are fway'd by flclhly Palfions and Intcrefts ; z. Animaly i. c. fuch as feck WifJom, or
a Way to Happinefs only by the Strength and Guidance of their own natural Parts, wichout any
fupernatural Light coming from the Spirit of God, i. e. by Reafon without Revelation, by Phi-
iofophy without Sciipture; i. Spiritual, i.e. fuch as fee k their Diredion to Happinefs, not in
the Didaccs of natural Reafon and Philofophy, but. in the Revelations of the Spirit of God in the
Holy Scriptures.

' Here aa^JciKUy carnal^ is oppofed to TViufMHTuiti /pirittialy in the fame Senfe that -^v^^Klft
natitralor mimal^ is oppoftd to TnuixctTiKsi, fpirituali Chap. II. 14. as appears by the £xpH-
cation which S . P.z/// huiifi;lf gives here to (Tci^KiKof, cardial: For he makes the Cat-nal to be
all one wiih Babes h Chriji, vtr. i. i.e. fuch as had not their IJnderdandings yet fully opened
ro the true Grounds of the Chriftian Pvcligion, but retained a great many childilli Thoughts about
it, ,as appeared by their Divifions, one for the Dodrinc of his Maftcr P.J«/, another for that of
his Matter ApoUos ; which if they had been fpiritualy i. c. had looked upon the Doctrine of the
Gofpel to have come folely from the Spirit of God, and to be had only from Revelation, they
could not have done; for then all human Mixtures of any thing, derived either from ?aul or
ApoUos, or any other Man, had been wholly excluded. But chVy in thefe DiviHons profelfed to
.hold their Rcligi'>nj one from one Man, and another frum another , and were thereupon di-
A'lded into Parties. This he tells them was to be carnal, and ■■^cnrttre.v \^ a;'^f4)T3f, to be led
by Principles purely human, i.e. to found their Religion upon Mens natural parts and Difcove-
ries ; wlicrcas the Gofpel was wholly built upon Divine Rcvclationj and nothing dfc, and.fronj
.thence alone thofc who were TrnvfAXJiyJi took it,

2 ciples

I CORINTHIANS.

TEXT. T AR AT ERASE.

Chap. III.

'^ I have fed you with
milk, and not ^vith meat:
for hitherto ye were not
able to bear ir, neither
yec now are ye able.

'5 For ye arc yet carnal :
for whereas there is a-
mong you envying, and
ftrife, and divifions, are
ye not carnal, and walk
as men ?

'4 For while one faith, I
am of Paul, and another,

ciples " and more obvious and eafy Dotftrlnes
of it. I could not apply my fclf to you, as to
fpiritual Men", that could compare fpiritual
"Things with fpiritual, one part of Scripture with
another, and thereby underftand the Truths re-
vealed by the Spirit of God, difcerning true from
falfe Doa:rines, good and ufeful from evil ° and"
vain Opinions. A further Difcovery of the
Truths and Myfteries of Chriftianity, depend-
ing wholly on Revelation, you were not able
to bear then, nor are you yet able to bear ;
becaufe you are carnal, full of Envyings, and
Strife, and Factions, upon the account of your'
Knowledge, and the Orthodoxy of your par--
ticular Parties p. For whilft you fay, one, I
am of Paul',, and another, lam oi ApoUos '^^%'
are ye not carnal, and manage your felves in'
the Conduct both of your Minds and Adlions,^
according to barely human Principles, . and do

N 0 t E S.

« That this is the meaning of the Apoftle's Metaphor olMilk aftd Babes, may be fecn Heh. V,
II— —14.

z " Vid. Chap. IX. 13;

*» ViA.Heb.V. 14. ....

3 P Kctr' ttVdf (WTop. Speaking according to Man, (ignifies fpeaking according to the PnncV
pks of natural Rcafon, in Contra-diftinaion to Revelation, vU. i Cor. IX. 8. Gal. I. li. and fo-
ivaJking according to Man maik here he nnderCtooi.

4 1 From this 4th Verfc, compared with Chap. IV. 6. it may be no improbable Conjeftiire that
the Divifion in this Church was only into two oppofite Partits ; whereof the one adhered to Sr.
Paul, the other ftood up for their Head, a falfe ApolUe, who oppoCd St. Paul: For the Apollos
whom St. P/r«/ mentions here, was one (as he tells us, ver. 6.) who came in and water'd what
he had planted, i. e. when St. Paul had planted a Church at Corinth, this Apollos got into it, and
pretended to inftruft them farther, and boafted in his Performances amongU them, which St. Paul
takes notice of again, 2. Cor. X. 15, 16. Now the Apollos that he here fpeaks of, he himfelf tells
us, CJb«/>. IV. 6.^ was another Man under that borrowed Name. 'Tis true, St. P<?h/ in his
Epifiles to the Corinthians , generally fpeaks of thefe his Oppofers tn the Plural Number ; but it is
to be remembred, that he fpeaks fo of himfelf too, which as it was the lefs invidious way \r\
regard of himfelf, {o it was the fofter way towards his Oppofer, the' he feeou to intimate plainly,--
that it was one Leader that was fct up againft him.

IIOI

I CORINTHIANS.

Chap. III.

TARATHRASE,

not as fpiritual Men acknowledge all that In-
formation, and all thofe Gifts wherewith the
Minifters of Jefus Chrift are furniflied for the
Propagation of the Gofpel, to come wholly from
the Spirit of God ? What then are any of the
Preachers of the Gofpel, that you fliould glory
in them, and divide into Parties under their
Names ? Who, for Example, is Paul, or who
ApoUosf What are they elfe but bare Mini-
fters, by whofe Miniftry, according to thofe fe-
vcral Abilities and Gifts which God has be-
flowed upon each of them, ye have received the
Gofpel ? They are only Servants, employ 'd to
bring unto you a Religion derived intirely from
Divine 'Revelation, wherein human Abilities,
or Wifdom, had nothing to do. The Preachers
of it are onJy Inilruments by whom this Do-
<5trine is conveyed to you j which, whether you
look on it in its Original, it is not a Thing of
human Invention or Difcovery ; or whether
you look upon the Gifts of the Teachers who
inflrud: you in it, all is entirely from God
alone, and affords you not the leaft ground to
attribute any thing to your Teachers. For
Example, I planted it amongft you, and Apol-
los watered it, but nothing can from thence be
afcribed to either of us ; there is no reafon for
your calling your felves, fome oi Paul, and others
of Apollos : For neither the Planter nor the
Waterer have any Power to make it take Root
and grow in your Hearts j they are as nothing
in that refped, the Growth and Succefs is ow-
ing to God alone. The Planter and the Wa-
terer on this account are all one, neither of
them to be magnified or preferred before the
other ; they are but Inftruments concurring to
the lame end, and therefore ought not to be

diftin-

TEXT.

I am of Apollos, are ye
not carnal \

Who then is Paul, and
who is Apollos, but mini-
fters by whom ye belie-
ved, even as the Lord
gave to every man?

I have planted, Apol- (||
los watered ; but God
gave the increafe.

So then, neither is he 7
that planteth any thing,
neirher he that watereth ;
but God that givcch the
increafe.

Now he that planteth, 8
and he that watereth, are
one : and every man fliall
receive his own reward.

I CORINTHIANS.

TEXT.

according to his own la-
bour.

p For we are labourers
together with God : ye
are God's husbandry, ye
are God's buildinij.

10 According to the grace
of God which is given un-
to me, as a wife mafter-
builder I have laid the
foundation, and another
buildeth thereon. But let
'every man take heed how
he buildeth thereupon.

11 For other foundation
can no man lay, than that
is laid, which is Jefus
Chrjft.

ft Now if any man build
upon thisfoundation,gold,
filver, precious ftones,
wood, hay, ftubble ;

TARATHRASE.

Chip. irr.

diftlngiiifhed, and fet in oppofition one to ano-
ther, or cried up as more deferving one than
another. We, the Preachers of the Gofpel, are
but Labourers employ 'd by God about that
which is his Work, and from him fhall receive
Reward hereafter, every one according to his
own Labour J and not from Men here, who
are liable to make a wrong Eftimate of the
Labours of their Teachers, preferring thofe
who do not labour together with God, who do
not carry on the Defign or Work of God in the
Gofpel, or perhaps do not carry it on equally
with others who are undervalued by them.
Ye who are the Church of God are God's Build-
ing } in which I, according to the Skill and
Knowledge which God of his free Bounty has
been pleafed to give me, and therefore ought
not to be to me or any other, matter of glory-
ing, as a ikilful Architect, have laid a fure
Foundation, which is Jefus the Meffiah, the
fole and only Foundation of Chriftianity, be-
iides which no Man can lay any other. But
tho' no Man who pretends to be a Preacher of
the Gofpel can build upon any other Founda-
tion, yet you ought not to cry up your new
Inftrudtor % (who has come and built upon
the Foundation that I laid) for the Dodtrines
he builds thereon, as if there were no other
Minifler of the Gofpel but he : For 'tis pofTible
a Man may build upon that true Foundation,
Wood, Hay, and Stubble, Things that will not
bear the Teft, when the Trial by Fire at the

10.

IX.

12.

NOTES.

ti * Cfc«f.IV. 15. in this he reflets on the falfe Apoftle, i Ccr. X, ij, i$«

lail

Chap. Iir.

I CORINTHIANS.

TARATHRASR TEXT.

Ij. laft day ^ fhall come. At that day every Man's
Work fhall be tried, and difcover'd of what
fort it is : If what he hath taught be found and

14. good, and will ftand the Trial, as Silver and
Gold, and precious Stones, abide in the Fire,
he fhall be rewarded for his Labour in the

I r. Gofpel : But if he hath introduced falfe or un-
found Do(3:rines into Chriftianity, he fhall be
like a Man, whofe Building being of Wood,
Hay and Stubble, is confumed by the Fire ; all
his Pains in Building is lofl, and his Works
confumed and gone, tho' he himfelf fhould

J 6. efcape and be faved. I told you, that ye are
God's Building ^ j yea, more than, that, ye are
the Temple of God, in which his Spirit dwel-

17. leth. If any Man by corrupt Dodrine or Dif-
cipline defileth " the Temple of God, he fhall
not be faved with Lofs, as by Fire, but hinx
will God deftroy ; for the Temple of God is

}&, holy, which Temple ye are. Let no Man de-
ceive himfelf by his Succefs in carrying his
PoincT : If any one feemeth to himfelf or

NOTE ^.

1'? '"When the Day of Trial and Recompenfc ihall be, CeQCbap-AV. $. where he fpeaks of
the fame Thing.
j6 ' Vid. T'er. 9.

17 ^ It is not incongruous to think, that by any Man here, Sr. Pa:4 dedgns one particular
Man, viz. the faJfe Apoftle, who, 'tis probable, by the Strength of his Party fupporr.ing- and
retaining the Fornicator mentioned C&4p. V. in the Church, had defiled it ; which may be the
Reafon why St. Paul fo often mentions Fornication in this EpiiUe, and that i-n fdme Place* with

particular Emphafis, is Chafy. V. 9. & VI. 15 10. Moft of the Diforders in this Church we

may look on as owing to this falfe Apoille, which is the Reafon why St. Paul fets himfelf Co
much againft him in both thcfc Epiflles, and makes almoft the whole bufinefs of them to draw
the Corinthians off from this Leader; judging, as 'tis like, that this Church could not be reforn*-
ed as long as that Pcrfbn was in Credit, and had a Party among them.

18 " What it was vvhcrcin the Craftinefs of the Perfon mentioned had appcar'd, it was not
necelTary for St. Pauly writing to the CorinthianSy who knew the matter of Fad:, to particularize
to us, therefofe it is left to guefs „. and pollibly we fhall not be much out, if we take ic to be the
keeping the Forni;;ator from Cenfi^e,^ £0 much inlifted on by St. Pattl^ Chap. V,

1 - others

Every man's work fliall 1}
be made manifeft : for
the day (hall declare it,
becaufe it (hall be reveal-
ed by fire ; and the fire
fhall try every man's
work, of what fort it is.

If any man's work a- ^4
bide which he hath builc
thereupon, he fhall re-
ceive a reward.

If any man's work fhall If;
be burnt, he fhall fuffcr
lofs: but he himfelf (hall
be faved ; yet fo, as by
fire.

Know ye not that ye i^
are the temple of God,
and that the Spirit of
God dwelleth in you ?

If any man defile the ^ 7;
temple of God, him fhall
God deflroy : for the
temple of God is holy,
which temple ye are.

Let no mm deceive li.-
himfelf: if any man a-
mong you feemech to be

I CORINTHIANS.

TEXT.

wife in this world, let
him become a fool, thac
Jie may be wife.

ip Per ths wifdom of this
world is foolifhnefs with
God : for ic is written,
He taketh the wife in
their own craftinefs.

JO And again, The Lord
knoweth the thoughts of
the wife, that they are
vain.

M Therefore let no man
glory in men : for all
things are yours :

21 Whether Paul, or A-
poUos, or Cephas, or the
world, or life, or death,
or things prefent, or
things to come ; all are
yours :

23 And ye are Chrifi's ;
and Chrid is Cod's.

1 let a man fo accoimt
of us, as of the minifters

T ARATHRASR

Chap, nii

others wife '^, in worldly Wifdom, fo as to
pride himfelf in his Parts and Dexterity, in
compafling his Ends, let him renounce all his
natural and acquired Parts, all his Knowledge
and Ability, that he may become truly wife in
embracing and owning no other Knowledge
but the Simplicity of the Gofpel. For all other
Wifdom, all the Wifdom of the World, is Foo-
liflinefs with God : For it is written, He ta-
keth the Wife in their own Craftinefs. And
again, the Lord knoweth the Thoughts of the
Wife, that they are vain. Therefore let none
of you glory in any of your Teachers, for they
are but Men. For all your Teachers, whe-
ther Paul^ or Apollos, or Peter, even the Apo-
flles themfelves, nay, all the World, and even
the World to come, all Things are yours, for
your fake and ufe ; as you are Chrifl's Subjedls,
of his Kingdom, for his Glory, and Chrift and
his Kingdom for the Glory of God. Therefore
if all your Teachers, and fo many other greater
Things are for you, and for your fakes, you
can have no reafon to make it a Glory to you,
that you belong to this or that particular Teach-
er amongft you j your true Glory is, that you
are Chrifl's, and Chriil and all his are God's,
and not that you are this or that Man's Scholar
or Follower.

As for me, I pretend not to fet up a School
amongft you, and as a Mafler to have my
Scholars denominated from me ; no, let no
Man have higher Thoughts of mc than as a

19.

20.

21.

22.

2S'

N 0 r E s.

* That by arojof here, the Apoftle means a cunning Man in bufincfsi is plain from his Quota-
tion in the next Verfe, where the Wife fpoken of are the Crafty, :l ..'.lo

K 2 Minifter

Chap. IV.

I CORINTHIANS,

TARATHRASE.

Minlfter of Chrifl:, employ'd as his Steward to
difpenfe the Truths and Dodrines of the Go-
fpel, which are the Myfteries which God
wrapped up in Types and obfcure Predidions,
where they have lain hid, till by us, hisApoftles,

2. he now reveals them. Now that which is
principally required and regarded in a Stew-
ard, is, that he be faithful in difpenfing what

3. is committed to his Charge. But as for mc, I
value it nor, if I am cenfured by fome of you,
or by any Man, as not being a faithful Stew-
ard : Nay, as to this, I pafs no Judgment on

4. my felf For tho' I can truly fay that I know
nothing by my felf, yet am 1 not hereby julli-
iied to you : But the Lord, whofe Steward I am,
at the lafl Day will pronounce Sentence on my
Behaviour in my Stewardlhiip, and then you

5^ will know what to think of me. Then judge
liot either me or others before the time, until
the Lord come, who will bring to light the
dark and fecret Counfels of Mens Hearts, in
preaching the Gofpel 3 and then {hall every
one have that Praife, that Eftimate fet upon
him by God himfelf, which he truly deferves.
But Praife ought not to be given them before
the time by their Hearers, who are ignorant,

^' fallible Men. On this Occafion I have named
jt^pollos and my felf'', as the magnified and
oppofed Heads of diftindl Factions amongft
you 3 not that we are fo, but out of refped: to
you, that I might offend no body by naming
them J and that you may learn by us, of whom
1 have written % that we are but Planters,

TEXT.

of Chrift, and ftewards of
the myfteries of God,

Moreover, ic is requi- %
red in ftewards, thac a
man be found faithful.

But wich me it is a I
very fmall thing that I
Ihould be judged of you,
or of man's judgment :
yea, I judge act mine
own felf.

For I know nothing by 4.
my felf, yet am I not
hereby juftified : but he
chat judgeth me is the
Lord.

Therefore judge no- 5
thing before the time,
until the Lord come, who
both will bring to light
the hidden things of dark-
nefs, and will make ma-
nifeft the counfels of the
hearts : and then ihall
every man have praife of
God.

And thefe things, bre-
thren, I have in a figure
transferred to my felf,
and to Apollo:, for your
fakes: that ye might leara
in us, not to think of men

N o r E s.

6 y Vid. chap. III. 4.

* yid.cia^.nh 6 —
1

■9. ChapAV, I,

Waterers^

I CORINTHIJNS.

TEXT. TARATHRASE.

above that which is writ-
ten, that no one of you
be puffed up for one a-
gainft another.

Waterer?, and Stewards, not :o tliink of the
Minifters of thc' Gofpel above what I have
written to you of them, that you be not puffed
up, each Party in the vain Glory of their one
extolled Leader, to the crying down and
Contempt of any other who is well efteemed
of by others. For what maketh one to differ 7.
from another ? or what Gifts of the Spirit,
what Knowledge of the Gofpel has any Leader
amongft you, which he received not, as intruded
to him of God, and not acquired by his own
Abilities? And if he received it as a Steward, 8.
why does he glory in that which is not his
own? However, you are mightily fatisfied
with your prefent State, you now are full, you
now are rich, , and abound in every thing you
defire ; you . have not need of me, but^ have
reigned like Princes without me; and I wifh
truly you did reign, that I might come and
fnare in the Protection and Profperity you en-
f.. For I think that God joy now you are in your Kingdom. For I be- q
m^f:t*,"'^t%. i"g ™^de an Apoftle laft of all, ic feems to me ^'
as it r were brought laft =" upon the Stage,
to be in my Sufferings and Death a Spectacle
to the World, and to Angels, and to Men. I 10,
am a Fool for Chrift's fake, but you manage
your Chriftian Concerns with Wifdom. I am
weak, and in a fuffering Condition^ 3 you
are ftrong and flouriftiing. You are honou-
rable; but I am defpifed. Even to this pre- il.
fent Hour I both hunger and thirfb, and
want Clothes, and am buffeted, wandcr-

j For who maketh thee
to differ from another ?
and what haft thou that
thou didft not receive ?
now if thou didft receive
it, why doft thou glory,
25 if thou hadft not recei-
ved it ?

g Now ye are fu'.!, now
ye are rich, ye have reii^n-
€d a& kings without us :
and I would to God ye
did reign, that we aifo
might reign with you.

pointed to death: For we
are made a fpei^acle unto
the world, and to angels,
and to men.

J Q We are fools for Chrift's
fake, but ye are wife in
Chrift : we are weak, but
ye are ftrong : ye are ho-
nourable, but we are de-
fpifed.

1 1 Even unto this prefent
hour w-e both hunger ,and
thirft, and are naked, and
are buffeted, and have no
certain dwelling-place ; .

notes:

9 ^ The Apoftle feems here to allude to the Cufiom of bringing thofe laft upon the Theatfe,
•who were to be deftroy'd by wild Beafts,

10 ^ So he ufes the Word Weaknefi often, iii his Epiftles to the Cormhinns. applied to him-
felf. F/rf. iCor.XII. 10, f- -

in J

70 I CORINTHIANS.

TARATHRASE. TEXT.

Chap. IV,

12.

'}'

14.

15-

16.

17-

18.

ing without Houfe or Home, and maintain my
felf with the Labour of my Hands. Being re-
viled, I blefs ; being perfecuted, I fufFer pa-
tiently; being defamed, 1 intreat : I am made
as the Filth of the World, and the Off-fcouring
of all Things unto this day. I write not thefe
Things to fhame you ; but as a Father, to warn
ye, my Children, that ye be not the devoted,
zealous Partizans and Followers of fuch whofe
Carriage is not like this j under whom, how-
ever ycu may flatter your felves, in trutli, you
do not reign 3 but on the contrary, are domi-
neer'd over, and fleeced by them^ I warn
you, I fay, as your Father : For how many
Teachers foever you may have, you can have
but one Father; it was I that begot you in
Chrift, /. e. I converted you to Chrifl:ianity :
Wherefore, I befeech you, be ye Followers of
me '^. To this purpofe I have fent my beloved
Son I'imothy to you, who may be relied upon ;
he fhall put you in mind, and inform you,
how I behave my felf every where in the Mi-
nifl:ry of the Gofpel ^ Some indeed are puffed
up, and make their Boafts, as if I would not

N O 1^ E S,

And labour, working II
with our own hands: be-
ing reviled, we blefs : be-
ing perfecuted, we fufFer
it :

Being defamed, we in- 1 5
treat : we are made as the
filch of the world, and are
the oft-fcouring of all
things unto this day.

1 write not thefe things! 4
to fhame you, but as my
beloved fons I warn you.

For though you have 1 5
ten thoufand inftrudors
in Chriit, yet have ye noc
many fathers : for ia
Chrili Jefus I have begot-
ten you through the go-
fpel.

Wherefore, I befeech 1 6
you, be ye followers of
me.

For this caufe haveliy
fent unto you Timotheus,
who is my beloved Ion,
and faithful in the Lord,
who fliall Wing, you into
remembrance of my ways
which be in Chrift, as I
teach every Whei'C in €-
very church.

Now fome are puffed 18
up, as though I would not
come to you.

14 ^ Vid. z Cor. XI. zc. St. Vaitl here, from >uer. 8, to 17. by giving an account of his own
Carriage, gently rebukes them for following Men of a different Charafter, and exhorts them
to be Followers of himfelf.

16 '^ This he preffes again. Chap.^A. i. and 'tis not likely he would have propofed himfelf
over and over again to them, to be followed by them, had the Queftion and Conceft amongft
them been only whofe Name they fhould have borne, his or their new Teacher's. His pro-
po"fing himfelf therefore thus to be followed, muft be underftood in dired Oppofirion to the falfe
Apollle, who milled them, and was not to be fuffcred to have any Credit or Followers amongil
them.

17 ^ This he does to fticw that what he taught them, and prelted them to, was not in al'ique
againft his Oppofer, but to convince them, that all he did at Corinth was the very fame, and no
other than what he did every where, as a faithful Steward aad Minifter of the Gofpel.

come

I CORI NTHIANS.

TEXT. TARATHRASE.

Chap. IV.

jQ But I will come to you
fliortly, if the Lord will,
and will know, not the
fpeech of them which arc
puffed up, but the power.

20 For the kingdom of
God is not in word, but
in power.

come to you. But I intend, God willing, to
come (hortly, and then will make Trial, not of
the Rhetorick or Talking of thofe Boafters,
but of what miraculous Power of the Holy
Ghoil is in them. For the Dodrine and Pre-
valency of the Gofpel, the Propagation and
Support of Chrift's Kingdom,, by the Converfion
and Eftablifliment of Believers, does not con-
fift in Talking, nor in the Fluency of a glib
Tongue and a fine Difcourfe, but in the mira-
culous Operations of the Holy Ghoft.

19.

20.

SECT. IL N. 6.

CHAP. IV. II. VI. 2.0.

CONTENT' Si.

ANother means which St. Paul makes ufe of to bring off the-
Corinthians from their falie Apoftle, and to flop their Vene-
ration of him, and their glorying in him, is by reprefenting ta-
them the Fault and Diforder which was committed in that Church,.
by not judging and expelling the Fornicator ; which Negledt, as
may be guefs'd, was owing to that Fad:ion :

1. Becaufe it is natural for a Fadrion to fupport and proted: an.
Offender that is of their fide..

2. From the great Fear St. Paid was in, whether they would
cbey him in cenfuring the Offender, as appears by the fecond
Epillle ; which he could not fear, but from the oppofite Faction r:
they who had preferv'd their Refpe<5t to him, being fure to follow
his Orders.

3. From what he fays. Chap. IV. 16. after he had told them, "jer, 6^
of that Chapter, that they fhould not be puffed up for any other
againfl him, for fo the whole Scope of his Difcourfe here imports j
he befeeches them to be his Followers, /", e» leaving their other

Guidear

72 I CORINTHIANS.

Chap. IV. Guides to follow him in punilhing the Offender. For that we may
conclude, from his immediately infifting o;i it fo earneftly, he had
in his v\qw, wlien he befceches them to be Follov/ers of him ; and,
confequently, that they might join with him, and take him for their
Leader, Chtip. V. ^, 4. he makes himfelf by his Spirit, as his Proxy^
the Prefident of their AfTembly, to be convened for the punifliing
that Criminal. • '' •

4. It may further be fufpeded, from what St. PW fays, Ch.Yl. i,
that the oppofite Party, to flop the Church-Cenfure, pretended thac
this was a Matter to be jndg'd by the Civil Magifhrate: Nay,
poHibly from what is faid, 'vc'r. 6. of that Chapter, it may be ga-
thered, that they had got it broUght before the Heathen Judge ; or
at leafl, from ver. 12. that they pleaded, that what he had done was
lawful, and might be juftihed before the Magiftrate : For the
Judging fpoken o^^ Ch. VI. mufi: be underftood to relate to the farne
Matter it does Ch.Y . it being a Continuation of the fame Difcourfe
and Argument ; as is ealy to be obferved by any one who will read
it without regarding the Divi/ions into Chapters and Verfes, whereby
ordinary People (not to fay others) are often diflurbed in reading
the Holy Scripture, and hindered from obferving the true Senfe and
Coherence of it. The whole Vlth Chapter is fpent in profecuting
the Bufinefs of the Fornicator, began in the Vth. That this is fo, is
evident from the latter end, as well as beginning of the Vlth Chapter,
And therefore what St. Faiil fays of lawful^ Chap. VI. 12. may,
without any Violence, be fuppofed to be faid in anfwer to fome,
who might have alledg'd in favour of the Fornicator, that what he
had done vjas laivfuij and might be juftified by the Laws of the
Country, which he was under y why elfe iliould St. Paul fubjoin fo
many Arguments (wherewith he concludes this Vlth Chapter, and
this Subjedl) to prove the Fornication in queftion to be by the Law
of th^ Gofpel a great Sin^ and confequently fit for a Chriftian Church,
to cenfure in one of its Members, however it might pafs.for lawful
in the Efleem, and by the Laws of Ge??tilesf

There is one Obje^ftion, which, at firft fight, feems to be a flrong
Argument againft this Suppofition, that the Fornication herefpo-
ken of, was held lawful by the Gentiles of Corinthy and that pofli-
bly this very Cafe had been brought before the Magiftrate there,
and not condemned. The Objedion feems to lie in thefe Words ;
Chap.Y. I. There is Fornication heard of afno7tg/i you^ andfuchFornica'
.jion as is not heard of amon^fl the Gentiles, that one fiould have his

Father's

ICORINTHIANS. 73

Father's Wife. But yet I conceive the Words, duly confider'd, have chap, TV.
nothing in them contrary to my Suppofition. ^^•Y^-'

To clear this, I take liberty to fay, it cannot be thought that this
Man had his Father's Wife, whilft by the Laws of the Place flie
actually was his Father's Wife ; for then it had been //o«;^&i5t and
Adultery, and fo the Apoftle would have called it, which was a
Crime in Greece-, nor could it be tolerated in any Civil Society, that
one Man fhould have the Ufe of a Woman, whilft {he was another
Man's Wife, i. e, another Man's Right and Poffeffion.

The Cafe therefore here feems to be this : The Woman had
parted from her Hufband ; which it is plain, from Ch. VII. 10, 11,
13. at Corinth Women could do : For if by the Law of that Country
a Woman could not divorce her felf from her Hufband, tlie Apoflle
had there in vain bid her not leave her Hufband.

But however known and allowed a Pradiice it might be amongft:
x\\Q Corinthians, for a Woman to part from her Hufband, yet this
was the firft time it w^as ever known that her Huiband's own Son
(hould marry her. This is that which the Apoftle takes notice of
in thefe Words, S>uch a Fornication as is not named amongfi the Gen-
tiles. Such a Fornication this was, fo little known in Practice
amongft; them, that it was not fo much as heard named, or fpoken
of by any of them. : But whether they held it unlawful that a Wo-
man, fo feparated,, fhould marry her Hufband's Son, when fhe
was looked upon to be at liberty from her former Hufband, and
free to marry whom flie pleafed, that the Apoftle fays not. This
indeed he declares, that by the Law of Chrifl a Woman's leaving
her Hufband, and marrying another, is unlawful, C/?. VII. 11. and
this Woman's marrying her Hufband's Son, he declares, Ch. V. i.
(the Place before us) to be Fornication ; a peculiar fort of Forni-
cation, whatever the Corinthians or their Law might determine in
ihe Cafe : And therefore a Chriftian Church might and ought to
have cenfured it \vithin themfelves, it being an Offence againft the
Rule of the Gofpel ; which is the Law of their Society : And they
might and ihould have expelled this Fornicator out of their So-
ciety, for not fubmitting to the Laws of it ; notwithftanding that
the Civil Laws of the Country, and the Judgment of the Heathen
Magiftrate, might acquit him. Suitably hereunto, it is very remark-
able, that the Arguments that St. Faul ufes, in the clofe of this

Dilcourfe, Ch. VI. 13 20. to prove Fornication unlawful, are all

drawn folely from the Chriftian Inftitution, 'u^r. 9. That our Bo-

L dies

74 ICORINTHTJNS.

Chap IV. dies are made for the Lord, 'uer. 13. That our Bodies are Members of
VV^*^ Chrift, 'ver. 15. That our Bodies are the Temples of the Holy Ghoft,
*ver. 19. That we are not our own, but bought with a Price, ver. 20.
All which Arguments concern Chriilians only ; and there is not in
all this Difcourfe againfl Fornication, one Word to declare it to be
unlawful by the Law of Nature to Mankind in general : That was
altogether needlefs, and befides the Apoftle's Purpofe here, where
he was teaching and exhorting Chriflians what they were to do as
Chriftians, within their own Society, by the Law of Chrift, which
was to be their Rule, and was fufficient to oblige them ; whatever
other Laws the reft of Mankind obferved, or were under, thofe he
profefles, Chap.Y. 12, 19. not to meddle with, nor to judge: For
having no Authority amongft them, he leaves them to the Judg-
ment of God, under whofe Government they are.

Thefe Confiderations aiford ground to conjecfture, that the Fa-
6:ion which oppofed St. Paul^ had hinder'd the Church of Corinth
from cenfuring the Fornicator ; and that St. Paul^ fhewing them
their Mifcarriage herein, aims thereby to lefTen the Credit of their
Leader, by whofe Influence they were drawn into it : For as foon
as they had unanimoufly (hewn their Obedience to St. Faul in this
Matter, we fee his Severity ceafes, and he is all Softnefs and Gtw-

tlenefs to the Offender, 2 Cor. II. 5 8 and he tells them, in ex-

prefs Words, 'ver. 9. that his end in writing to them of it, was to
try their Obedience. To which let me add, that this Suppofition,
though it had not all the Evidence for it which it has, yet being
fuited to St. Paul\ principal Defign in this Epiftle, and helping us
the better to underftand thefe two Chapters, may deferve to be
mentioned.

I CORINTHIANS.

Chap. V.'

TEXT. TARATHRASE. '"'^^

WHat willye? fliall
I come unto you
■with a rod, or in love, and
in the fpiric of meeknefs ?
I It is reported common-
ly that there is fornica-
tion among you, and fuch
fornication as is not fo
much as named amongft
the Gentiles, that one
fhould have his father's
wife.
2, And ye are puffed up,
and have not rather mour-
ned, that he that hath
done this deed, might be
taken away from among
you.

'3 For I verily,as abfent in
body, but prefent in fpi-
rir, have judged already,
as though I were prefent,
concerning him that hath
lb done this deed ;

^ In the name of our
Lord Jefus Chrift, when
•ye are gathered together,
and my fpirit, with the
power of our Lord Jefus
Chria,

\g To deliver fuch an one

IPurpofed to come unto you : But what
would you have me do ? Shall I come to
you with a Rod, to chaflife you? or with Kind-
iiefs, and a peaceable Difpofition of mind ^ ?
In fliort, it is commonly reported, that there
is Fornication ^ among you, and fuch Forni-
cation as is not known ^ ordinarily among the
Heathen, that one fliould have his Father's
Wife ; and yet ye remain puffed up, though it
would better have become you to have been de-
jected for this fcandalous Fad: amongft you,
and, in a mournful Scnfe of it, to have remo-
ved the Offender out of the Church. For I
truly, though abfent in Body, yet as prefent
in Spirit, have thus already judg'd, as if I were
perfonally with you, him that committed
this Fad:. When in the Name of the Lord
Jefus ye are affembled, and my Spirit, /. e. my
Vote, as if I were prefent, making one by the
Power of our Lord Jefus Chrift, deliver the
Offender up to Satan, that being put thus into

NOTES.

II *^ Ke that fhall carefully read z Cor I. zo. ■■ II. Ti. will caflly perceive that this lafl
Verfe here of this IVth Chapter is an Introduftion to the fevere Aft of Difcipline which St. Paul
was going to exercife amongft them, tho' abfent, as if he had been prefent; and therefore this
Verfe ought not to have been feparatcd from the following Chapter, as if ic belong'd not to thac
Difcourfe.

I s vid. Ch. IV. 8, 10. The Writers of the New Teftament feem to ufe the Greek Word
m^v&ia,, which we tranllate Fornication, in the fame Senfe that the Hebrews ufed nOt, which
we alfo tranflate Fornication ; tho' it be certain both thefe Words, in facred Scripture, have a
larger Senfe than the Word Fornication has in our Language : For HOI, amongft the Hebrews^
fignified, Turpitudinemy or Rem trnpem, Unclcannefs, or any flagitious fcandalous Crime ; buc
more efpecially the Uncleannefs of unlawRil Copulation and Idolatry, and not prccifely Fornica-
tion in our Senfe of the Word, i. e. the unlawful Mixture of an unmarried Couple.

^ Sot known. That the marrying of a Son-in-law and a Mother-in-law, was not prohibited
by the Laws of the Roman Empire, may be fcen m Tully ; but yet it was look'd on as fo fcan-
dalous and infamous, that it aever had any Countenance from Pradice. His Words in his Ora-
tion ^ro Cluentio, $ 4. are fn agreeable to the prefent Cafe, that it may not be amifi to fet them
down : Kttbit genero focrus nullis anfficiiif nttlhs auftoribHS, O fcehs incredihile^ & prater hatic
unam in omai vita inanditumJ

L 2 the

21.

I CORINTHIANS.

Chap. V.

TARATHRASE.

the Hands and Power of the Devil, his Body
may be affli(5led and brought down, that his
Soul may be faved when our Lord Jelus comes
to judge the World. Your glorying ', as you
do in a Leader, who drew you into this fcan-
dalous Indulgence ^ in this Cafe, is a Fault in
you J ye that are knowing, know you not
that a little Leaven leaveneth the whole ^ Lump?
Therefore laying by that Deference and Vene-
ration ye had for thofe Leaders you gloried in,
turn out from among you that Fornicator,
that the Church may receive no taint from
himi that you maybe a pure new Lump, or
Society, free from fuch a dangerous Mixture,
which may corrupt you. For Chrifl, our
PaiTover, is llain for us j therefore let us, in com-
memoration of his Death, and our Deliverance

g, by him, be a holy People to him "'. I wrote
to you before, that you fliould not keep Com-

jQ, pany with Fornicators. You are not to un-
derfland by it, as if I meant, that you are
to avoid all unconverted Heathens, that are
Fornicators, or Covetous, or Rapacious, or
Idolaters j for then you mufl go out of the
World. But that which I now write unto
you, is, that you fhould not keep company,
no, nor eat with a Chriftian by Profellion,
who is lafcivious, covetous, idolatrous, a Rai-

NOTES.

II.

TEXT.

unto Satan for the deflru-
(ftion of the flefh, that the
fpiric may be faved in the
day of the Lord Jefus.

Your glorying is not
good : know ye not that
a little leaven leaveneth
the whole lump ?

Purge out therefore the
old leaven, that ye may be
a new lump, as ye are un-
leavened : for even Chrift
our paflbver is facriliced
for us.

Therefore let us keep 8
the feaft,not with old lea-
ven, neither with the lea-
ven of malice and wicked-
nefs; but wi;h the unlea-
vened bread of lincerity
and truth.

I wrote unto you in an 9
epiflle, not to company,
with fornicators.

Yet not aho^^ether with ro
the fornicators of this
world, or with the cove-
tous, or extortioners, or
with i Joiatcrs ; for then
muft ye needs go out of
the world.

But now I have written i i
unto you, not to keep
company, if any man thac
is called a brother be a
fornicator, or covetous,
or an idolater, or a railer,
or a drunkard, or an ex-
tortioner ; with fuch aa
one, no not to eat.

6 ' Glorying is all along in the beginning of this Epiftle fpoken of the Preference they gave
to their new Leader, in oppolicion to St. Paul.

^ If their Leader had not been guilty of this Mifcarriage, ft had been out of St. PauFs way
here to have reproved them for their glorying in him. But St. Paul is a clofe Writer, and ufes
not to mention Things, where thty are impertinent to his Subjeft.

* What reafon he had to fay this, vid. z Cor. XIL z i . Grex Mus in agrisy unius fcabie

ladify &> porrigine porci.

7 Sp 8. ■" In thele two Verfes he alludes to the yews cleanfing their Houfes at the Feafl of the

PalTovcr from all Leaven, the Symbol of Corruption and Wickednei}.

ler.

I CORINTHIANS. 77

(

TEXT. TARAT ERASE.

Chap VI^

ii For what have I to do
to judge them alfo that
are without ? do not ye
jxidge them that are with-
in ?

15 But them that are with-
out, God judgeth. There-
fore put a^vayfrom among
your felves that wicked
perfbn.
1 Dare any of you, ha-
ving a matter againlt an-
other, go to law before
the unjuft, and not be-
fore the faints ?
2, Do ye not know that
the faints (hall judge the
world ? and if the world
fhall be judged by you,
are ye unworthy to judge
the fmalleft matters i
'5 Know ye not that we
fliall judge angels ? how
much more things that
pertain to this life ?
4 If then ye have judg-
ments of things pertain-
ing to this life, fet them
to judge who are lead

I sfteemed in the church.

I '5 I fpeak to your fhame.
Is it fo, that there is not
a wife man amongft you ?
no not one that fhall be
able to Judge between his
brethren I

kr, Drunkard, or rapacious. For what have
I to do to judge thofe who are out of the
Church ? Have ye not a Power to judge thofe
who are Members of your Church ? But as for
thofe who are out of the Church, leave them
to God; to judge them belongs to him: There-
fore do ye what is your part ; remove that
wicked one, the Fornicator, out of the Church.
Dare any of you, having a Controverfy with
another, bring it before an Heathen Judge
to be tried, and not let it be decided by Chri-
flians " ? Know ye not that Chriflians (liall
judge the World ; and if the World fliall be
judg'd by you, are ye unworthy to judge or-
dinary fmall Matters ? Know ye not that we
Chriftians have Power over evil Spirits ? How
much more over the little Things relating to
this animal Life .^ If then ye have at any
time Controverlies amongft you concerning
Things pertaining to this Life, let the Parties
contending choofe Arbitrators " in the Church,
/. e. out of Church-Miembers. Is there not
among you, I fpeak it to your Shame, who
ftand fo much upon your Wifdom, one ^ wife
Man, whom ye can think able enough to refer

N O "T E S.

1 " "Ayici, Saints, is put for Chriftiansi acf'iKoi, Unjuft, for Heathens.

4 ° 'E^8^sin//4i'Kf, yudices mn Autkenticos. Among the yeivs there was concejfus trlmnvi-
ralis authenticus, who had Authority, and could hear and deterrxiine Caufes ex Officio. There was
another concejfus triumvira/is^ which were chofen by the Parties ; thefe, tho' they were not atp-
ileniick, yet could judge and determine the Caufts referred to them ; thefc were thofe whom
St. Paul calls here i^nd-n'^ixivniy yudices non Authenticoi^ i. e. Referrees chofen by the Parties ;
See de Dteu. That St. Paul does not mean by s^aOii/o/y-icaf, thofe ivho are leaji ejieemed^ as our
Bnghp Tranflation reads it, is plain from the next Verfe.

5 ^ 2c(?df, ivife Man. If St. Paul ufes this Word in the Senfe of the Synagogue, it fignifies
one ordained, or a Rabbi, and. fo capacitated to be a Judge; for fueh were called wife Men :
If in the Senfe of the Greek Schools, then it fignifies a Man of Learning, Study and Parts ; if ic
be taken ia the latter Senfe, ic may feem to be with fome Reflet^ioa on their pretending to
.Wifdom.

your

12,

I CORINTHIANS.

^hDp. vr.

TARATHRASE.

10.

II.

your Controverfies to ? But one Chriftlan go-
eth to Law with another, and that before the
Unbelievers, in the Heathen Courts of Juftice :
Nay, verily, it is a Failure and Defed in you,
that you fo far conteft Matters of Right one
with another, as to bring them to Trial or Judg-
ment : Why do ye not rather fu^er Lofs and
Wrong? But it is plain, by the Man's having
his Father's Wife, that ye are guilty of doing
Wrong '^ one to another, and ftick not to do
Injuflice, even to your Chriflian Brethren.
Know ye not that the Tranfgreffors of the
Law of Chrift fliall not inherit the Kingdom of
God ? Deceive not your felves j neither Forni-
cators, nor Idolaters, nor Adulterers, nor Effe-
minate, nor Abufers of themfelves with Man-
kind, nor Thieves, nor Covetous, nor Drun-
kards, nor Revilers, nor Extortioners, fhall in-
herit the Kingdom of God. And fuch were
fome of you j but your paft Sins are waflied
away and forgiven you, upon your receiving
of the Gofpel by Baptifm : But ye are fanftified %
i. e. ye are Members of Chrifl's Church,
which confifts of Saints, and have made fome

TEXT.

But brother goeth to 6
law wich broLheijand that
before the unbelievers.

Now therefore there is T,
utterly a fault among you,
becaufe ye go to law onfi
with another: why do ye
not rather take wrong J
why do ye not rather fuf-
fer your felves to be de-
frauded \

Nay, you do wrong t
and defraud, and that
your brethren.

Know ye not that the .9
unrighteous fliall not in-
herit the kingdom of God?
be not deceived : neither
fornicators, nor idola-
ters, nor adulterers, nor
effeminate, nor abufers
of themfelves with man-
kind,

Njr thieves, nor cove- ^^
tous, nor drunkards, nor
revilers, nor extortioners,
(hall inherit the kingdom
of God.

And fuch were fome of It
you : but ye are waftied,
but ye are fanclified, but
ye are jurtified in the
name of the Lord Jefus,

NOTES.

8 "5 That the Wrong here fpoken of, was the Fornicator's taking and keeping his Father's
Wife, the Words of Sc.P<r«/, 2. Cor. VII. 11. inftancing this very Wrong, are a fufficient Evi-
dence. And it is not wholly improbable there had been fome Hearing of this Matter before
a.Heathen Judge, or at leaft talked of; which, if fuppofed, will give a great light to this whole
Paffage, and fevcral others in thefe Chapters. For thus vilibly runs St. P^«/'s Argument, Chap. V.
li, 13. Chap.Vl. I, i, ?, &c. coherent and eafy to be underftood, if it (lood together, as ic
fliould, and were not chopp'd in pieces, by a diviiion into two Chapters. Ye have a Power to
judge thofe who are of your Church, therefore put away from among you that Fornicator :
You do ill to let it come before a Heathen Magiftrate. Arc you, who arc to judge the World
and Angelsj not worthy to judge fuch a Matter as this ?

II ' '^yia.'Srr\Ti^ fanHijieHj i.e. have Remillion of your Sins ; {o finBifiid C\gn\Rtiy Heb. X.
10, & 18. compared. He that would perfectly comprehend, and be fa:isfisd ia the meaning of
this Place, kc him read /fe^. IX. io. parcicularly IX. ij—ij.

Advances

I CORINTHIANS. 79

Chap. Vr.

TEXT. TARAT ERASE. ^^v-'

and by the Spirit of our Advances in the Reformation of your Lives ^

^'^' by the Do^rine of Chrift, confirmed to you by

the extraordinary Operations of the Holy Ghoft

,„,o"„:fr.="u .h:;'^! f^^l f"PP°«"S Pomicatioa were in it felf aj I2.

are not expedient : all lawful as eating promifcuoully all forts of Meat
things are lawful for me, that are made for the Belly, on Duroofe to hf-

but I will not be brouPht ^ ^T u . r x' • i i ^. i

under the gower of any. ^aten ; yet I would not fo far indulge either Cu-
ftom or my Appetite, as to bring my Body
thereby into any difadvantageous State of Sub-
jection : As in Eating and Drinking, though
Meat be made purpofely for the Belly, and the
Belly for Meat ; yet becaufe it may not be ex-
pedient " for me, I will not, in fo evidently a -
lawful thing as that, go to the utmofl Bounds

of
N O "T E S.

*" ^E/iKcttfo^uTii ye are heconre jujf, i. e. are reform'd in your Lives. Se€ it fo ufed Rev^
XXII. II.

li * St. Paul having, upon occadon of Injuftice amongft them, particularly in the Matter of
the Fornicator, warned them againft that and other Sins that exclude Men from Salvation he
here re-alTumes his former Argument about Fornication , and by hjs reafoning here, it looks as
if fome among them had pleaded that Fornication was lawful. To which he anfwers that
granting it to be fo, yet the Lawfulnefs of all wholefoaiv Food rtach'd no: the Cafe of Fornica-
tion ; and (hews, by feveral Inltances (as particularly the degrading the Body, and making what
in a Chrilllan is the Mcm.ber of Chrilt, the Member of an Harlot) that Fornication, upon fe-
veral Accounts, might be fo unfuitabk to the Srate of a Chrillian Man, that a Chriftian Society
might have reafon to animadvert upon a Fornicator, though Fornication might pafs for an in-
ditfercnt Action in another Man.

" Expedient, and brought under Peaver, in this Verfe feems to refer to the two Parts of the
following Verfe ; the firlt of them to Hating, in the firll part of the 1 3 th Verfe, and the latter
of theni to Fornication, in the latter pare oi the 1 3th Verfe. To make this the more intelli-
gible, it may be fit to remark, that St. Paul here feems to obviate fuch a fort of Ruafonino as
this, in behalf of the Fornicator. " All forts of Meats are lawful to Chriliians who are'' fee
*• free from the Law of Mo/es, and why are they not fo in regard of Women who are at their
" own Difpofals \ To which St. Paul replies : Though my Belly was made only for eating, and
" all forts of Meat were made to be eaten, and fo are lawful for me ; yet I will abitain" from
" what is lawful, if it be not convenient for me, though my Be:Iy will be certain to receive no
*' prejudice by it, which will affed it in the other World, Imce God will there put an end to
" the Belly, and all ufe of Food. But as to the Body of a Chridian, the Cafe is quite other-
" wife i that was not made for the Enjoyment of Women, but for a much nobler End, to be
" a Memoer of ChriR's Body, and fo fhail laft for ever, and not be deftroy'd as the Belly fliall

be. Therefore fuppofing Fornication to be lawful in it felf, 1 will not fo debafe and fubjedf -

my Body, and do it that prejudice, as to take that which is a Member of Chrift, and make-
*' it the Member of an Harlot ; this ough: to be had in dcccflation by all Chriftians." The

Context

I CORINTHIANS.

TAR AT ERASE. TEXT.

Meats for the belly, and ^ \
tne bL-lly for meacs : but
God fnaii deftroy bo:h it
a.ad them. Now the bo-
dy is noc for fornication,
buc for the Lord ; and
the Lord for the body.

13. of my Liberty, though there be no danger that
I fliould thereby bring any lafting Damage up-
on my Belly, lince God will Ipeedily put an
end both to Belly and Food. But the cafe of
the Body, in reference to Women, is far diffe-
rent from that of the Belly, in reference to Meats.
For the Body is not made to be join'd to a
Woman "^'^ much lefs to be join'd to an Har-
lot in Fornication ; as the Belly is made for
Meat, and then to be put an end to when that
Ufe ceafes. But the Body is for a much nobler
Purpofe, and fliall fubfift when the Belly and
Food fliall be deftroy'd. The Body is for our
Lord Chrilt, to be a Member of him .; as our
Lord Chrift has taken a Body '^j that he
might partake of our Nature, and be our
14. Head. So that as God has already raifed him
up, and given him all Power, io he will raife
us up likewife, who are his Members, to > the
partaking in the Nature of his glorious Body,

and

N o r E s.

Context is (b plain in the Cafe, that Interpreters allow St. Paul to difcourfe here upon a Suppo-
Iition of the Lawfulncfs of Fornication. Nor will it appear at all firange that he does fo, if we
confidcr the Argument he is upon. He is here convincing the Corinthians, that though Fornica-
tion were to them an indifferent Thing, and were not condemned in their Country more than
eating any fort of Meat, yet there might be Realbns why a Chrillian Society might punifh it in
their own Members by Church-Cenfures, and Expulfion of the Guilty. Conformably hereunto
we fee, in what follows here, that all the Arguments ufed by St. Paul againlt Fornication, are
brought from the Incongruity it hath with the State of a Chrillian as a Chrillian ; but nothing is
laid againft it as a Fault in a Man as a Man, no Plea ufed that it is a Sin in all Men by the Law
of Nature. A Chrillian Society, without cntring into that Enquiry, or going fo far as that, had
reafon to condemn and cenfure ir, as not comporting with the Dignity and Principles of that Re-
ligion which was the Foundation of their Society.

1 ? ^' Woman. I have put in this to make the Apoftle's Senfe underftood the eafier ; for he
arguing here as he does, upon the Suppolicion that Fornication is in it fwlf lawful, Fornication in
thefe Words muft mean the fuppofed lawful Enjoyment of a Woman, othervvifeit will no: anfwer
the foregoing Inftance of the Belly and Eating.

^ And the Lord for the Body, fee UeL II. 5-^—18.

14 J' A/(« T«f S'vvdi/Acoi duTiSi To his Paver. The Context and Defign of Sc. Paul here,
itroogly incline one to take J'jd here to fignify as ic does i Pet, I. 5. to^ and not by. St. P/iut

And God hath both 14
raifed up the Lord, and
will alfo raife up us by
his own power.

I CORINTHIANS.

TEXT. TARATHRASE.

Chap, vr:

15 Know ye notjthat your
bodies are the members
of Chrill I Ihall I then
take the members of
Chrifr, and make them
the members of an har-
lot ? God forbid.

16 What, know yc not
that he which is joined to
an harlot, is one body?
for two (faith he) fliall
be one flefli.

17 But he that is joined
unto the Lord, is one fpi-
ric.

jg Flee fornication. Every
fin that a man doth, is
\ without the body: but
he that committeth forni-
cation, Iinneth againft
his own body.

and the Power he is vefted with in it. Know ^5-
ye not, you who are fo knowing, that our Bo-
dies are the Members of Chrifl .^ will you then
take the Members of Chrift, and make them
the Members of an Harlot? What! know ye i^*
not that he who is join'd to an Harlot, is one
Body with her ? for two, faith God, fliall be
united into one Flefli. But he who is join'd to 17.
the Lord, is one with him, by that one Spirit
that unites the Members to the Head ; which is
a nearer and fl:ridter Union, whereby what in
Dignity is done to the one, equally affedls the
other. Flee Fornication : All other Sins that iS«
a Man commits, dcbafe only the Soul, but are
in that refped: as if they were done out of the
Body, the Body is not debafed, fuffers no lofs of
its Dignity by them ; but he who committeth
Fornication, iinneth againfl; the end for which
his Body was made, degrading his Body from
the Dignity and Honour it was deligned to,
making that the Member of an Harlot, which

N O "T E S.

is here making out to the Corinthian Converts, that they have a Power to judge. He tells them
that they {hall judge the World, ver. z. And that they (hall judge Angels, much more thea
Things of this Life, ver. 3. And for their not judging he blames them, and tells them it is a
leflening to them, not to exercife this Power, ler. 7. And for it he gives a Reafon in this
Vcrfe, viz. That Chrirt is raifed up into the Power of God, and fo fhall they be. Unlefs it be
taken in this Senfe, this Verfe feems to lUnd alone here : For what Connexion has the mentioa
of the Refurredion, in the ordinary Senfe of this Verfe, with what the Apoftle is faying here,
but raifing us up with Bodies to be Members of his glorious Body, and to partake in his Tower
in judging the World ? This adds a great Honour and Dignity to our Bodies, and is a Reafba
why we Ihould not debafe them into the Members of an Harlot. Thefe Words alfo give a Rea-
fon of his faying, he ivould not be b^ou?ht under the Power of any Thing, ver. 1 3. {viz. ) ** Shall 1,
" whofe Body is a Member of Ch-rl and fhall be raifed to the Power he has now in Heaven,
" fuffer my Body to be a Member, and under the Power of an Harlot \ That I will never do,
" let Fornication in it felf be never fo lawful." If this be not the meaning of St. Paul here,
I defire to know to what purpofe it is that he fo exprefly declares that the Belly and Meat
ftiall be deliroyed, and does fo raanifeitly put aa Oppoficioa becween the Body and the Belly,
ver. I J.

M was

I CORINTHIANS.

TARATHRASE. TEXT.

19. was made to be a Member of Chrift. What,
know ye not ^ that your Body is the Temple
of the Holy Ghoil: that is in you ; which Body
you have from God, and fo it is not your own

20. to beflow on- Harlots. Befides, ye are bought
with a Price, "uiz. the precious Blood of Chrift,
and therefore are not at your own Difpofal ;
but are bound to glorify God with both Body
and Soul : For both Body and Soul are from
him,, and are God's.

What,knowyenotthat 19
your body is the temple
of the Holy Ghoft which
is ill you, which ye have
of God, and ye are not
your own ?

For ye are bought with zo
a price : therefore glo-
rify God in your body,
and in your .(pirit, which
are God's.

NOTES.

19 ^ This Quefiion, Know ye not? is repeated fix times in this one Chapter ; which may feem
to carry with it a jud Reproach to the Corinthians , who had got a new and better Inliruitor
than himfelf, in whom they fo much gloried, and may not unfitly be thought to fet on his Irony,
Cf:^p. IV. lo. where he tells them they are ivife.

SECT. in.

CHAP. Vil. I 40.

CONTENTS.

- I^HE chief Bufinefs of the foregoing Chapters we have fcQU.
J[ to be the leflening the falfe ApolUe's Credit, and the extin-
guifhing that Faction. What follows, is in anfwer to fome Que-
ilions they had propofed to St. Paul. This Se(ftion contains conjugal
Matters, wherein he diffuades from Marriage thofe who have the
Gift of Continence. But Marriage being appointed as a Remedy
againfl Fornication, thofe who cannot forbear fhould marry, and
render to each other due Benevolence. Next he teaches that Con-
verts ought not to forfike their unconverted Mates, infomuch as
Chriftianity changes nothing in Mens civil Eftate, but leaves them
under the fame Obligations they were tied by before. And lafl of
all he gives Dired:ions about marrying, or not marrying their
Daughters.

Con-

I CORINTHIANS.

TEXT.

OW concerning the
_ things whereof ye
\vro:c unto me : it is good
for a man not to touch a
woman.

Z Kcvcvthelefs, to avoid
fornicacion, let every man
have his own wife, and
let every woman have
her own husband.

3 Let the husband render
unto the wife due btne-
volcnce : and likevvilc
alfo the wife unto the
husband.

^ The wife hath not pow-
er of her own body, but
the husband : and like-
wife aifo the husband hath
not power of hi;? own bo-
dy, but the wife.

Defraud you not one
the other, except it be
with confent for a time,
that ye may give your
felves to falling and pray-
er ; and come together
again, that Satan teaipc
you not for your inconti-
nency.

TARATHRASE.

Chap.'Vir.

Concerning thofe Things that ye have written
to me about, I anfwer, it is moil conve-
nient not to have to do with a Woman. But
becaufe every one cannot forbear, therefore
they that cannot contain ihoiild, both Men and
Women, each have their own peculiar Huf-
bandand Wife, to avoid Fornication. And thofe
that are married, for the fame Reafon are to
regulate themfelves by the Difpolition and Exi-
gency of their refpe^tive Mates ; and therefore
let the Hufband render to the Wife that Bene-
volence ^ which is her due, and fo likewife
the Wife to the Hufband, vice verfa. For
the Wife has not Power or Dominion over her
own Body, to refufe the Hufband when he de-
fires ; but this Power and Right to her Body is
in the Hulband : And on the other fide, the
Hufband has not the Power and Dominion
over his own Body, to refufe his Wife when
fhe fhews an Inclination ; but this Power and
Right to his Body, when fhe has occafion, is
in the Wife ^ Do not in this matter be want-
ing one to another, unlefs it be by mutual
Confent for a fliort time, that you may wholly
attend to Ads of Devotion, when ye fafl upon
fome folemn Occafion j and when this time of
folemn Devotion is over, return to your former
Freedom and Conjugal Society, left the Devil
taking advantage of your Inability to contain.

NOTES.

5 ^ "Ewdfci) Benevolence^ fignifies here that Complaifance and Compliance which every mar-
ried Couple ought to have for each other, when either of chem fliews an Inclination to Con-
)'Jgal Enjoyments.

4 ^ The Wonnn (who in all other Rights is inferior) has here the fame Power given her
over the Man's Body, that the Man has over hers : The Reafon whereof is plain ; becaufe if
ilie had not htr Man, whenihe had need of him, as well a? the Man his Woman, when he had
need ef her. Marriage wtuld be uo Remedy againll Fornrcation.

M 2

fhould

I CORINTHIANS.

TARAPHRASE. TEXT.

7-
8.

10.

II.

12.

13'

24.

fhould tempt you to a Violation of the Mar-
riage-Bed. As to marrying in general, I wiili
that you were all unmarried, as I am > but this
I fay unto you by way of Advice, not of Com-
mand. Every one has from God his own pro-
per Gift, fome one way, and fome another,
whereby he muft govern himfelf. To the Un-
married and Widows, I fay it, as my Opi-
nion, that it is beft for them to remain unmar-
ried, as I am. But if they have not the Gift of
Continency, let them marry ; for the Inconve-
niencies of Marriage are to be preferr'd to
Flames of Luft. But to the Married, I fay not
by way of Counfel from my felf, but of Com-
mand from the Lord, that a Woman fhould
not leave her Hufband : But if Ihe has fepara-
ted her felf from him, let her return and be re-
conciled to him again, or at leaft let her re-
main unmarried : And let not the Hufband
put away his Wife. But as to others, 'tis my
Advice, not a Commandment from the Lord,
That if a Chriftian Man hath an Heathen Wife
that is content to live with him, let him not
break company with her % and diffolve the
Marriage: And if a Chriflian Woman hath an
Heathen Hufband that is content to live with
her, let her not break company with him %
and diffolve the Marriage. You need have no
Scruple concerning this Matter, for the Hea-
then Hufband or Wife, in refpect of Conjugal
Duty, can be no more refufed, than if they

N O 7' E S,

IZ 8c 15. * 'A^iiTu, the Creek Word in the Original, (ignifying put a<wayj being direftcd
here in thefe two Verfcs both to the Man and the Woman, feems to intimate the fame Power
and fame. A^ of DifmiiTing ia boih j and therefore ought in both Places to be cianilated
aliXe*

were

But I fpeak this by per- ^
milfion, and not of com-
mandment.

For I would that all 7
men were even as I my
felf : but every man hath
his proper gift of God,
one after this manner,and
another after that.

I fay therefore to the ^
unmarried and widows,
it is good for them if they
abide even as I.

But if they cannot con- 9
tain, let them marry : for
it is better to marry than
to burn..

And unto the married lo
I command, yet not I, but
the Lord, Let not the wife
depart.from her husband :

But and if (he depart,n_
let her remain unmar-
ried, or be reconciled to
her husband : and let not
the husband put away
his wife.

But to the reft fpeak T, ti.
not the Lord, If any bro-
ther hath a wife that be-
lieveth not, and ftie be
plcafed CO dwell with him,
let him not put her away.

And the woman which i J.
hath an husband that be-
lievcth not, and if he be
pleafed to dwell with her,
let her not leave him.

For the unbelieving i^
husband is faniftified by
the wifcj and the unbeJie-

I CORINTHIANS. 8$

TEXT. TARATHRASE.

Chap. VIT.

ving wife is fanclined by
the' husband : elfe 'were
your children unclean ;
but now arc chey holy.

[^ But if the unbelieving
depart, let him depart.
A' brother or a fifter is
not under bondage in fuch
cafes : but God hath cal-
led us to peace.

were Chriftian : For in this Cafe the unbeliev-
ing Huiband is fancftified '', or made a Chri-
flian, as to his Iflue, in his Wife, and tlie Wife
fandtified in her Huiband. If it were not iOy
the Children of fuch Parents would be un-
ckan ^ /. e. in the Stare of Heathens ; but now
are they holy ^ /. e. born Members of the
Chriftian Church. But if the unbelieving Par-
ty will feparate, let them feparate. A Chri-
ftian Man or Woman is not inflaved in fuch a
Cafe ; only it is to be remembred, that it is in-
cumbent on us, whom God in the Gofpel has
called to be Chriftians, to live peaceably with
all Men, as much as in us lieth 3 and therefore
the Chriftian Huft)and or Wife is not to make
a Breach in the Family, by leaving the unbe-
lieving Party, who is content to ftay. For
what knoweil thou, O Woman, but thou may'ft
be the means of converting, and fo faving thy
unbelieving Huft>and, if thou continueft peaces
ably as a loving Wife with him ? Or what know-
eft thou, O Man, but after the fame manner*
thou may'ft fave thy Wife ? On this Occafion
let me give you this general Rule; whatever
Condition God has allotted to any of you, let
him continue and go an contentedly in the
fame ^ State wherein he was called, not look-

N o r E s.

14 ** 'i\yi(/Tet!j firjHifed^ ayta, holy, & eLKeid-ct^Taty tmclemt, are ufed here by the Apofi-e
in the feivip Stnfe. The ^<ws called ail chat were Jeus, holy, and all others ch(y called ««»
cUan^ Thus proles genit a extra fanBitateniy was a Child begot by Parent, whilft they were yet
Heathens; Genita intra fanBitatem, was a Child begot by Parents aftC' they were Profelytes.
This way of fpeaking St. P<i«/ transfers from ihQ Jewifi into the Chriftian Church, calling all
that are of the Chrihian Church SaimSy or holy i by which Rtafon all that were out of it weig
unclean. See t^ete. Chap. I. 2.

17 * fc'j fignifieshere not the manner of his Calling, but the State and Condition of Life
he was in when called i and therefore hu niuft lignify the fa;i-.e Uo, as the next y«rie
fhewi. .

ing.

l6 For what knowefi thou,
O wife-, whether thou
(halt fave thy husband ?
or hew k no weft thou, O
man, whether thou ftialc
fave thy wife \

But as God hath difiri-
buted to every man, as
the Lord hath called eve-
ry one, fo let him walk :
and fo ordain I in all
churches^

i5«

1 6.

8(5

Chap VII.

I CORINTHIANS.

lb'.

19.

20.

22.

TARATHRASE,

ing on himfelf as fet free from It by his Coii-
verfion to Chriilianity. And this is no more
than what I order in all the Churches. For
example, was any one converted to Chrillia-
nity, being oircumcifed? let him not become
uncircumcifed : Was any one called, being im-
circumcifed ? let him not be circnmcifed. Cir-
cumcifion or Uncircumcilion are nothing in the
Sight of God; but that which he has a Regard
to, is an Obedience to his Commands. Cliri-
liianity gives not any one any new Privilege to
change the State, or put off *' the Obliga-
tions of Civil Life, which he was in before.
Wert thou called, being a Slave ? think thy felf
not the lefs a Chriftian for being a Slave ; but
yet prefer Freedom to Slavery, if thou can'll
obtain it. For he that is converted to Chri-
ftianity, being a Bond- man, is Chrift's Freed-
man ^ : And he that is converted, being a
Free-man, is Chrifl's Bond-man, under his Com-

T E X r.

Is any man called being 18
circamcifed ; let him r,oc
become uncircumcifed: is
any called i;i uiicircumci-
fian ? lee him no: become
ciicumcifcd.

Circiimciiion is nothing, 19
and unciicumcilion is no-
thing; but the keeping of
the coinmandments of
God.

Let every man abide in 10
the fame calling wherein
he was called.

Art thou called being a - 1
fk.rvant ^ care not for it ;
but if thou may'ti be
made free, ufe it rather.

For he that is called in it
the Lord, being a fer-
vanr, is the Lord's free-
man : likewife alfo he
that is called being free,
is Chiid's fervant.

NOTE S.

2-0 ^ MiiiTc-:, Let him abide. *Tis plain, from what immediately follows, that this is not an
abfolute Command ; but only (Tgnifies, chat a Man lllould not chiak himfelf difcharg'd by the
Privilege of his Chriitian State, and the Fraiichifts of the Kingdom of Chrift, which he was en-
tered ;nco, from any Tics or Obligations he was in as a iMember of the Civil Society. And
iherefoie, for the ftctiing a true Notion thereof in the Mina of the Reader, it has been thought
convenient to give that which is the Apofue's Senfe to Ver. 17, zc, Sz Z4. of this Chapter, in
Words fomevvhac different from the ApoiUe's. 1 he thinkirg themfclves freed by Chrillianity
from the Ticsof Civil Society and Government, was a Fauil, it fcems, that thofe Chriftians were
very apt to run into. For St. Paul, fcr the preventing their Thoughts of any Change of any
thing of their Civil State iipon th.ir embracing Chnftianity, thinks it ncceffary to warn them
sgainlt it three Times in the Compafs of ftvcn VeiTes, and that in the Form of a dire«51: Command
not to change'their Condition or State of Life : Whereby he intends that they {ho-dd not change
upon a Prcfumption that Chriflianity gave them s new or peculiar Liberty fj to do. For, not-
■withilandiiTg the Apoiile's pohrivciy bidding them remain in the fame Condi:ion in which they
were at their Convcrlion ; yet i: is certain it was lawful for them, as well as the others, to change,
where it was lawful for them to change without being Chriftians.

zi 5 'A-r5Adi,&?()i©-, in T attn Utcttus, fignifics not iimply n Fne man ] but one, who having
been a Slave, has had his Freedom given him by his Malttr.

mand

I CORINTHIANS.

za.

TEXT.

Yc are bought wirh a
price ; be not yc the Icr-
vants of men.

Brethren, let every
man wherein he is called,
therein abide vvich God,

2,* Now concerning vir-
gins, I have no com-
niandnienc of the Lord :
yer I oive my judgment
as one that hath obtained
mercy of the Lord, to be
faithful.

i6 I fuppofe therefore,
that this is good for the
prefi.nt diltrcfs : I fay,
that u is good for a man
fo to be.

Z7 Art thou bound unto
a wife ? feck, not to be
Icofcd : Art thou Icofed
from a wife? ftek not a
wife.

Z'S Butjand if thou marry,
thou hall not [inntd, and
if a virgin marrvjlhe hath

I . not linned : ntvachekfi.

T A RAT ERASE.

. Chap. vir.

24.

25-

mand and Dominion. Ye arc bought wich a
Price ^, and fo belong to Chrift ; be nor, if
you can avoid it, Slaves to any body. In what-
foever State a Man is called, in the fame he is
to remain, notwithilanding any Privileges of
the Gofpel, which gives him no Difpenfation
or Exemption from any Obligation he was in
before to the Laws of his Country. Nov/ con-
cerning Virgins '\ I have no exprefs Com-
mand from Chrifi to give you j but I tell you
my Opinion, as one whom the Lord has been
gracioully pleafed to make credible '% and fo
you may truO; and rely on in this Matter. I tell 26
you therefore, that I judge a lingle Life to be
convenient, becaufe of the prefent Streights of
the Churcii ; and that it is beft for a Man to
be unmarried. Art thou in the Bonds of Vv^ed-
lock ? feek not to be loofed : Art rhou loofed
from a Wife ? feek not a Wife. Biu if th;ou
marrieft, thou finnefl: not; or if a Virgin mar-
ry, {he fins not: But thofe that are married,
fhall have worldly Troubles : But I fpare you,
by not reprefenting to you, how little Enjoy-

27.
28,

N O "T E S.

_; " Slaves were bought and fold in the Market, as Cattle arc ; and fo by the Price paid,
there was a Propriety acquired in them. This therefore here, is a Reafon for what he advifed,
ver.ii. that they fliould not be Slaves to Men, becaufe Chrilt had paid a -Price for them, and
they belonged to him The Slavery he fpeaks of, is Civil Slavery ; which he makes ufe of her«;
to convince the Corir.thiam, that the Civil Tics of Marriage were not dillblved by a Man's be-
coming a Chriliian, lii.ce Slavery it feif was not: And in general, in the next Verf; he tells then:,
that nothing in any Man's Civil Eltare or Rights, is altered by hii btcon^iing a ChriiiiaM.

2<; ' By Vngi'nj, 'tis plai.i S:. P.?«/ here mtan: thofe of both Sjxcs, who are in a celibate State.
Til probable he had formerly dilluaded thtm from Marriage m the prefent State of the Church.-
Thii, irfLtms, thuy were uncafy under, -vei: iS, Of 55. and therefore fint fume Quetlions to
St. Paul about it i and particularly, V/hat then Ihould Men do v/ich their .D4ughters ? Upon

^^ hich Occalion, ver. 25 57'. he gives Dirtiftions to the Urunarried about their marrying or

0: niairying • and, in the ciofe, ter. 58. anf.vcrsto the Parents about marrying their Daugh-
..rs: and then, tc-r. Jp, &= 40. he fpeaks of Widows.

" in this Senfc he iifes TnTo^ ai^ia-jQ-^ & yrirk hhyoi z Tim.IL 2.

I ment

20.

.30-

3 I.

,2.

34-

I CORINTHIANS.

TARATHRASE. TEXT.

ment Chriftians are like to have from a mar-
ried Life in the prefent State of Things ; and fo
I leave you the liberty of marrying. But give
me leave to tell you, that the time for enjoy-
ing Hufbands and Wives, is but fhort ' : But
be that as it will, this is certain, that thofe
who have Wives, {hould be as if they had them
not, and not fet their Hearts upon them : And
they that weep, as if they wept not ; and they
that rejoice, as if they rejoiced not j and they
that buy, as if they pofTeiled not : All thefe
Things (hould be done with Refignation, and
a Chriftian IndifFerency. And thofe who ufe
this World, fliould ufe it without an Over-
reliili of it '% without giving themfelves up
to the Enjoyment of it ; for the Scene of
Things is always changing in this World, and
nothing can be relied on in it ". All the Rea-
fon why I diiluade you from Marriage, is, that
I would have you free from anxious Cares :
He that is unmarried, has time and liberty to
mind Things of Religion, how he may pleafe
ihe Lord : But he that is married, is taken up
with the Cares of the World, how he may
pleafe his Wife. The like Difference there is
between a married Woman and a Maid : She
that is unmarried, has Opportunity to mind
the Things of Religion, that (he may be holy
in Mind and Body ; but the married Woman is
taken up with the Cares of the World, how to

NOTES,

1.9 ^ Said pofTibly out of a prophetical Foicfight of the approaching Pcrfccution under X(?rfl.

31 "' \LATctyjdixzvQi Aot% nox. YiaiG {\°n\^y abufingi in our E;»f/^ Senfe of the Word, but
iy.tently ufing.

" All fjoni the beginning of i^er, 28, to the end of this 'oer, 31, I think niay be Icokcd on as
a Parcnthdis.

pleafe

fuch fhall have trouble ia
the flefhi but I fpare
you.

But this I fay, bre-2,9
thrcn, the time is fhort :
Ic reinaineth. that both
they chat have wives,
be as though they had
none ;

And they that weepj?*^
as though they wepc
not; and they that re-
joice, as though they re-
joiced not ; and they
that buy, as though they
polTelled not ;

And they that ufe this 51
world, as not abuling it :
for the fafhion of this
world palTech away.

But I would have you ji
without carefulncfs. He
that is unmarried, careth
for the things that belong
to the Lord, how he may
pleafe the Lord :

But he that is married,? J
careth for the things that
arc of the world, how he
may pleafe his wife.

There is difference alfo 54
between a wife and a vir-
gin : the unmarried wo-
man careth for the things
of the Lord, that (he may
be holy, both in body and
in fpirit : but fhe that is
married, careth for the
things of the world, how
flie may pleafe her huf-
band.

I CORINTHIANS.

TEXT.

l'3< An J this I fpeak for
'■ ' your own profir, nocchac
j J may caft a fnare upon
you, but for t/iat which is
comely, and that you may
attend upon the Lord
without diltraftion.

36 But if any man think
that he behavech himfclf
uncomely toward his vir-
gin, if fhe pafs the flower
of her age, and need fo
require, let him do what
he will, he finnech not :
let them marry.

37 Neverthclefi, he that
flandjeth {Icdfaft in his
heart, having no necefll-
ty, but ha:h power over
liis own will, and hachfb
<i«c['eed in his heart, chat

TARATHRASE.

pleafe her Hnfband. This I fay to you for.
your particular Advantage, not to lay any Con-
llraint upon you °, but to put you in a way
wherein you may mofl fuitabiy, and as bed
becomes Chriftianity, apply your felves to the
Study and Duties of the Gofpel, without Di-
ftra(5lion. But if any one thinks that he car-
ries not himfeif as becomes him to his Virgin,
if he lees her pafs the Flower of her Age un-
married, and need fo requires, let him do as
he thinks fit; he lins not, if he marry her. Buc
whoever is fettled in a firm Refolution of
Mind, and finds himfeif under noNeceffity of
marrying, and isMafterof his own Will, or is at
his own Difpofal, and has [o determined in his
Thoughts, that he will keep his Virginity p, he

choofes

NOTES,

>5 ^^ Bf.«/C^' which we tranllate a 5«<iye, CigmR^s n Cord ; which poflibly the Apoftle migh c,
according to the Language of the Hebrew School, ufe here for Binding ; and then his Difcourfc
runs thus : Though I have declared ic my Opinion, that it is beft for a Virgin to remain unmar-
ried, yet I bind it not ; i.e. I do not declare ic to be unlawful to marry.

?7 P ndf^ivov feems ufed here for the Virgin-3:ace, and noc the Perfon of a Virgin ;
whether there be Examples of the lilce Ufe of ic, I know noc, and therefore I propofe it as my
Conjefture, upon thefe Grounds, i. Bicaafc the Refolution of Mind here fpoken of, mud be
in the Perfon to be married, and not in the Facher that his the Power o\rer the Perfon con-
cerned ; for how will the Firmacfs of Mind of the Farhsr hinder Fornication in th€ Child, who
has noc that Firmnefs ? z. The Necelficy of Marriage can only be judg'd of by the Perfons
themfelves. A Father cannot feel tho Child's Flames which mike the need of Marriage : The
Perfons themfelves oily know whether they burn, or have the Gift of Continence. 5 'E|«-
fficty ^X'-' '^ ^^ ''^''* ■^■i^'i."*''"®'} ^*^^-' *^^ Power over his ozvn fVill, muft either fignify, can
govern bis o<wti Dejires, is Mafier of his own JVilh But this cannot be meant here, becaufe it is
fuificiently exprelfed before by kS'^ctiQ- rii' KtfJ'iA, fiedfajl in He.xrt ; and afterwards too by
tinejevsv iv Tn KAfJ^ia., decreed in Heart : Or mud fignify, has the Difpofal $f himfeif, i.e. ij
free from the Father's Power of difpofing their Children in Marriage; for I think the Words
fhould be tranflaced, bath a Power concerning bis own Willi i. e. concerning what he willeth :
For if by it St. Paul meant a Power over his own Will, o;ie might think he would have ex-
preiled that Thought, as he does Chap. IX. li. and Kom. IX. zi. without -rkA] or by the Prepo-
iition STTi, as ic is, L«'<e IX. i. 4. Becaufe, if keep his Virgin^ had here figni'ied keep his
Children from marrying, the ExprelHan had been mare natural to have ufed the Word Tix,/it,
which (ignifies both Sexes, than Titf-S^ii©-, which belongs only to the Female. If therefore
'ff<t°-'}iv& be taken abftraiUy for Virginity, the precedent Verfe muft be underftood thus: But if
any one think it afiame to paft the Flower of his Age unmarried, and he ^nds it neceffary to marry ^

N let

Chap.Vir.

36.

37.

38.

29-

40.

I CORINTHIANS.

TARATHRASE, TE XJ\

choofes the better '' fide. So then, he that mar-
rierh, doth well ; but he that marrieth "■ not,
coth better. It is unlawful for a Woman to
leave her Hufband as long as he lives; but when
he is dead, (he is at liberty to marry, or not
marry, as ihe pleafes, and to whom fne pleafes;
which Virgins cannot do, being under the Dif-
pofal of their Parents; only flie muft take care
to marry as a Chriftian, fearing God. But, in
my Opinion, fhe is happier if fhe remain a Wi-
dow ; and permit me to fay, that whatever any
among you may think or fay of me, I have the
Spirit of God, fo that I may be relied on in this
my Advice, that I do not miflead you.

NOTES,

he will keep his vir^i::,
doth well.

So then, he that giveth 3^
her in marriage, doth
well: but he that giveth
her not in marriage, doth
better.

The wife is bound by 19
the lavv,as loni^ as her huf-
band liveth : but if her
husband be dead, flie is at
liberty to be married to
whom fhe will ; only in
the Lord.

But {he is happier if fhe 4*^
fo abide, after niy judg-
ment: and I think alfo
that I have the Spirit of
God.

let him do as he pleafes^ he fim not; Jet fuch many. I confefs it is hard to bring thcfe two Verfes
to the fame Senfc, and both of them to the Dtfign of the Apollle here,, without taking ths
Words in one or both of them very figuratively. St. l>aul here feenis to obviate an Objedion
that might be made againft his Diflualion from Marriage viz. that it might be an Indecency one
fhould be guilty of, if one fhould live unmarried pafl one's Prime, and afterwards be forced to
marry. To which he anfwers, that no body fhould abfiain upon the account of being a Chri-
f^ian ; but thofe who are of fieady Refolutions, are at their own Difpofal, and have fully deter-;
niin'd it in their own Minds.

^ KaKcci here, as in ver, i, 8, and 26. fiqnifies not fimply good, but preferable.

38 ^ nrt'f-9^»c®- being taken in the Senfe bcf.re-mentiontd it is nccelJary in this Verfe ta
follow the Copies which read Q/et/zj^w, marryivg, for \KyA^it,t<)Vi giving in Marriage,

SECT.

I CORINTHIANS,
SECT. IV.

ChapA'IU;

CHAP. Vlir. I — .13.

CONTENTS.

THIS Sedion is concerning the eating Things off^jred to Idols ;
wherein one may guefs, by St. Paul's Anfwer, that they had
writ to him, that they knew their Chriflian Liberty herein, that
they knew that an Idol was nothing, and therefore that they did
well to (hew their Knowledge of the Nullity of the Heathen Gods,
and their Difregard of them, by eating promifcuouily, and without
Scruple, Triings offered to them. Upon which the Deiign of the
Apoftle here fecms to be, to take down their Opinion of their
Knowledge, by iliewing them, that notwithftanding all the Know-
ledge they prefumed on, and were puffed up with, yet the eating
of thofe bacrifices did not recommend them to God ; vid. ver. 8.
and that they might fin, in their want of Charity, by offending their
weak Brother. This feems plainly, from "j^r. i — ->. & 11, 12. to
be the Defign of the Apoflle's Anfwer here, and not to refolve the
Cale of eating Things offered to Idols in its full Latitude ; for then
he would have profecuted it mor^ at large here, and not have de-
ferred the doing of it to Cbap.X. where, under another Head, he
treats of it more particularly.

TEXT.

'N"

I W, as touching
things offered unto
idois, we know that
we all have knowledge.
Knowledge puffech up,
but charity eaifteth.

TARATHRASE.

AS for Things offered up unto Idols, it muft
not be queilioned but that every one of
you, who ftand fo much upon your Knowledge,
know that the imaginary Gods, to whom the
Gentiles facrifice, are not in reality Gods, but
meer Fictions : But with this pray remember,
that fuch a Knowledge, or Opinion of their
Knowledge, fwells Men with Pride and Va-
nity j but Charity it is that improves and
N 2 advances

I CORINTHIANS.

chipvin.

'•^^ TARATHRASE. TEXT.

2, advances Men in Chriflianity ^ But if any
one be conceited of his own Knowledge, as if
Chriftianity were a Science for Speculation and
Difpute, he knows nothing yet of Chriflianity

3. as he ought to know it. But if any one love
God, and confequently his Neighbour for God's
fake, fuch an one is made to know ', or has

^. got true Knowledge from God himfelf. To
the Queftion then, of eating Things offered to
Idols : I know, as well as you, that an Idol,
7. e. that the fiditious Gods, whofe Images are
in the Heathen Temples, are no real Beings in
the World j and there is, in truth, no other but

5. one God. For tho' there be many imaginary
nominal Gods, both in Heaven and Earth \
as are indeed all their many Gods, and many

6. Lords, which are merely titular ; yet to us
Chriftians, there is but one God, the Father
and Author of all Things, to whom alone we
addrefs all our Worlliip and Service j and but
one Lord, viz. Jefus Chrift^ by whom all
Things come from God to us, and by whom we

N O "T E :^.

1 '" To continue the Thread of the ApolUe's Difcourfe, the 7ch Ver(e muA be read as jom'd
on to the ifl, and all between looked on as a Parenthefis.

3 ' "'Eyveo^a.!, is made to knoiv, or is taught. The Apoftle, tho' wriring in Greek, yet often
ufes the Gre?/^ Verbs according to x.\\z Hebrew Conju'^acio i?. So Cfiip. XIII. 12. innyvco(Toyi.*i^
which, according to the Greek Propriety, liL^nifiLi J/^// he knoiun^ is ufed for I fiall be made to
knoiu ; and fo Gal. IV. 9, yvu(T^''i.vTi<; is put to fignify being taught.

5 V In Heaven and 'Earth. The Heathens hac< fupremc Sovereign Gods, whom they fuppofed
eternal, remaining always in the Heavens ; thefe were called d-«c/, Gods. They had befides
another Order of inferior Gods, Gods u^on Earth; who, by the Will and Diredion of the hea-
venly Gods, governed terreftrial Things, and were the Mediators between the SupieLne heavenly
Gods and Men, without whom there could be no Communication between them. Thcfe were
called in Scriprure Bd!^//'w, i.e. Lords; and by the Grre^j A^iy.^m. To this th'- Apoftle al-
ludes here, faying, Though there be, in the Opinion of the Heathens, Gods manv.. i e many
celeliial Sovereign Gods in Heaven ; and Lords rtmny, i. e. many Baalim, or Lords Agents,
and Prefidents over earthly Things ; yet to us Chriftians there is but one Sovereign God, the
Father, of whom are all Things, and to whom, as Supreme, we are to direft all our Services ;
and but one Lord- Agent, Jefus Chrift, by whom are all Things that, come from the Father to us,
and through whom aloae we find Ac eels unto him, Mede Difc, on iPet, II. ii

have

And if any man think S
that he knoweth any
thing, he knoweth no-
thing yet as he ought to
know.

But if any man love S
God, the fame is known
of hfm.

As concerning there- 4
fore the eating of thole
things that are offered ia
facrifice unto idols, we
know that an idol is no-
thing in the world, a-nd
that there is none other
God but one.

For though there be 1.
that are called gods, whe-
ther in heaven or in earth,
(as there be gods many,
and lords many)

But to us there is but ^
one God, the Father, of
whom are all things, and
we in him; and one Lord
Jefus Chrift, by whom are
all things,and we by hino.

I CORINTHIANS. 95

c
TEXT. TARATHRASE.

Chap.VIir.

7 Howbeit there is not in
every man that know-
kdge : for fome with con-
jfcience of the!idol unto
this hour, eat it as »thin^
offered unto an idol; and
their confcience being
weak, is defiled.

I Bot meat commendcth
us not to God : for neither
if we eat, are we the
better ; neither if we eat
sot, are we the worfe.

•f But take heed, left by
any means this liberty of
yours become a ftumbling-
block to them that are
weak.

1^ For if any man fee thee
which haft knowledge,
fit at meat in the idols
temple, (hall not the con-
fcience of hinj which is
weak, be emboldned to
eat thofe things which
are offered to idols :

have Accefs to the Father. For, notwithftand-
ing all the great Pretences to Knowledge that
are amongft you, every one doth not know
that the Gods of the Heathens are but Imagi-
nations of the Fancy, mere nothing. Some, to
this Day, confcious to themfelves that they
think thofe Idols to be real Deities, eat Things
facrificed to them, as facriiiced to real Deities 5
whereby doing that, which they in their Con-
fciences, not yet fufficiently enlightned, think
to be unlawful, they are guilty of Sin. Food, of
what kind foever, makes not God regard us "^ :
For neither if in Knowledge and full Perfua-
fion,. that an Idol is nothing, we eat Things of-
fered to Idols, do we thereby add any Things
to Chriflianity J or, if not being fo well in-
formed, we are fcrupulous and forbear, are
we the worfe Chriflians, or are lelTened by
it ". But this you knowing Men ought to
take efpecial Care of, that the Power or Free-
dom you have to eat, be not made fuch an Uie
of, as to become a Stumbling-block to weaker
Chriftians, who are not convinced of that Li-
berty. For if fuch an one fhall fee thee, who
haft this Knowledge of thy Liberty, to fit
feafting in an Idol-Temple, fhall not his weak
Confcience, not thoroughly inftru(5led in the
Matter of Idols, be drawn in by thy Example
to eat what is ofiered to Idols, tho' he m his

N' 0 T E s:

8 " 8 TA^Wi]fi; fets us not before God, i. e. to be taken notice of Ky Kim.

* It cannot be fuppofed that St. Paul, in anfwer to a Letter of the Corinthians, (hould tell
them, that it they eat Things offer'd to Idols, they were not the better ; or if they eat nor, were
not the worfe, unlefs they had exprefled fome Opinion of Good in Eating,

Con-

I CORINTHIANS.

Chap". IX.

II.

12.

23'

Confcience doubt of its Lawfulnefs ? And thus
thy \yeak Brbthei*, for whom Chrift died, is
deftroy'd by thy Knowledge,' wherewith thou
jullifiefl: thy Eating. But when you fin thus
agairtl¥ your Brethren, and woun^d their weak
Gonfciences, you fin againft Chrift. Wherefore
if Meat make my Brother offend, I will never
more eat Flefh, to avoid making my Brother
offend".

TEXT.

And thTOUgh thy know- i i

lecgefhall the weak bro-
ther perilTi, for whom
Chrift died ?

But when ye fin to a- li
gainit the brethren, and
wound theii weak confci-
ence, ye- fin againlt Chrift.

Wherefore if meat 1 5
make my brother to of-
fend, T will eat no flefti
while the world ftandeth,
kit I make my brother to
offend.

S E C T. V.

CHAP. IX. I 27.

CONTENTS.

S T. Paul had preached the Gofpel at Corinth about two Years,
in all which time he had taken nothing of them, 2 Cor. XL

y 9. This, by fome of the oppofite FaSrion, and particularly,

as we may fuppofe, by their Leader, was made ufe of to call in que-
ilion his Apofllefliip, 2 Cor. XI. 5, 6. For why, if he were an Apo-
ftle, lliould he not ufe the Power of an Apoftle, to demand Main-
tenance where he preached ? In this Sedlion St. Paul vindicates his
Apofllefhip ; and, in anfwer to thefe Enquirers, gives the Reafoa
why, tho' he Had a kight to Maintenance, yet he preached gratis
to the Corinfhia?2s. My Anfwer, fays he, to thefe Iftquiiicors, is.
That tho', as being an Apoftle, I know that I have a Right to Main-
tenance, as well as Peter, or any other of the Apoftles, who all
have a Right, as is evident from Reafon and from Scripture 5 yet
I neither have, nor {hall make ufe of my Privilege amongft you,
for fear that if it cod: you any thing, that fliould hinder the Effwd:
of my Preaching : I would negled nothing that might promote the
Gofpel. For I do not content my felf with doing barely what is
.iiiy Dutyj for by my extraordinary Call and Commiflion, it is now
2 incum-

I CORINTHIANS.

incumbent on me to preach the Gofpel ; but I endeavour to excel In Chap. ix.
my Miniflry, and not to execute my CommiiTioa overtly, and juil •''V"^*^
dnough to ferve the Turn: For if thofe, who in the jlgoni'ltick
Games aiming at Vidlory, to obtain only a corruptible Crown; de-
ny themfelves in eating and drinking, and other Pleafures, how
much more does the eternal Crown of Glory deferye that v/e fliould
do our utmoft to obtain it ? to be as careful in not indul^ino; our
Bodies, in denying our Pleafures, in doing every Thing we could
in order to get it, as if there were but one that fliould have it ?
Wonder not therefore if I, having this. in view, .negled: rny Body,
and thofe outward Conveniencies that .1, .as .^n Apoftle, fent to
preach the Gofpel, might claim, and make ufeof : Wonder not
that I prefer the propagating of the Gofpel, and making of Con-
verts, to all Care and Regard of my felf. This feems the Defign of
the Apoftle, and will give light to the following, pifcourfej which
we fhall now take in the Order St. Paul writ it.

TEXT.

AM I not an apoAle ?
am 1 not free ?
have I not feen Jefi'S
Chrilt our Lord ? are not
you my work in thel,ord?

^ If I be not an apoftle
unto others, yet doubtlers
I am to you : for the fcal
of mine apoftlcfhip are
ye in the Lord.

3 Mine anfwer to them
that do examine me, is
this,

4 Have we not power to
eat and to drink ?

5 Have we net power to
lead about a fiftcr, a wife.

T AKATHRASE.

AM I not an Apoftle? And am I not at
liberty % as much as any other of the
Apoftles, to make ufe of the Privilege due to
that Ofhce? Have,I not had the Favour to fee
Jefus Chrift, our Lord, after an extraordinary
manner? And are not you your ielves, whom
I have converted, an Evidence of the Succefs
of my Employment in the Gofpel ? If others
fliould queftion my being an Apoftle, you at
leaft cannot doubt of it -, your Converfion to
Chriftianity is, as it were, a Seal fet to it, to
make good the Truth of my Apoftlefhip. This
then 13 my Anfwer to thofe who fet up an In-
quifition upo;i me : Have not I a Right to
Meat and Drink where I preach ? Have not I
and Barnabas a Power to take along with us,
in our Travelling, to propagate the Gofpelj a

N 0 t E S.

I * It was a Law amongft the ^eivS) not to receive Alms fronj the GetTtikf,

Chriftian

95 1 CORINTHIANS.

TARATHRASE. TEXT.

Chap. IX.

Chriillan Woman '', to provide our Conve-
niencies, and be ferviceable to us, as well as
Peterj and the Brethren of the Lord, and the
6, reft of the Apoftles ? Or is it I only and Bar-
nabas^ who are excluded from the Privilege of
being maintained without Working? Who
goes to the War any where, and ferves as a Sol-
dier at his own Charges } Who plantech a
Vineyard, and eateth not of the Fruit thereof?
Who feedeth a Flock, and eateth nor of the
Milk ? This is allowed to be Reafon, that
tiiofe who are fo employed, fhould be main«
tained by their Employments ; and fo likewife
a Preacher of the Gofpel. But I fay not this
barely upon tl:ie Principles of human Reafon,
Revelation teaches the fame Thing in the Law
of MoJ'es: Where it is faid. Thou {halt not
muzzle the Mouth of the Ox that treadeth
out the Corn. Doth God take care to provide
fo particularly for Oxen by a Law ? No, cer-
tainly ; it is laid particularly for our Sakes, and
not for Oxen, that he who fows, may fow in
hope of enjoying the Fruits of his Labour at
Harveft, and may then threfh out and eat the

U' Corn he hoped for. If we have fowed to you
fpiritual Things, in preaching the Gofpel to
you, is it unreafonable that we fliould expecft
a little Meat and Drink from you, a little fhare

12. of your carnal Things ? If any partake of this

10.

as well i^ other apoftles,
and as the brethren of the
Lord, and Cephas?

Or I onjy ar. 1 Barna- 6
bas, have not wc power
to forbear workirig \

Who gotth a warfare 7,
any time at his own. char-
ges ? wfio planteth a
vineyard, and eateth not
of the fruit thereof I or
who feedeth a flock, and
eateth not of the milk bi
the riock ?

Say I thefe things as 8
a man I or faith not the
law the fame alfo ?

For it li written in the 9
law of MDfcs, Thou Ihalt
not muzzle the mouth of
the ox chat treadeth ouc
the corn. Doth God take
care for oxen ?

Or faith he it akoge- *^
ther for our fakes ? For
our fakes, no doubt, this
is written : that he thst
ploweth, fliould plow ia
hope ; and that he thac
threflieth in hope, ftiould
be partaker of his hope.

If we have fown unto 1 1'
you fpiritual things, is it
a great thing if we fhall
reap your carnal things?

If orhers be partakers li
of this power over you,
are not we rather? Nc-
verfhelefs, wc have not
ufed this power ; butfuf-
fer all things, left we

NOTES.

S •* There were not in thofe Parts, asamingns, Inns, where Travellers might have their
Conveniencies ; and Strangers could not be accommodated with Neceflaries, unlcfs they had
fome body with them, to take that care, and provide for them. They who would make it their
bulmefs co preach, and ncglgd this, muil needs fuffcr great Hardfti'ps.

Power

I CORINTHIANS. 97

(

TEXT. TARATHRAS E.

Chap. IX,

fhould hinder the gofpcl
of Chrilt.

[ J Do yc not know, that
they which minifter about
holy things, live of the
things of the temple? and
they which wait at the
altar, are partakers wich
the altar ?

J . Even fo hath the Lord
ordained, that ihey which
preach the gofpei, Ihould
live of the gofpcl.

15 But I have ufed none
of thefe things. Neither
have 1 wrictcn thtfe
things, that it fliould be
lb done unto me: for it
were better for me to die,
than that any man fliould
make my glorying void.

16 For though 1 preach
the gofpei, 1 have nothing

j to glory of: for nectfllty
is laid upon me; yea, wo
is unto mc, if I preach
not the gofpei.

1 7 For if I do this thing
willingly, I have a re-
ward : but if againft my
will, a difpcnfation of
the gofpei is committed
unto me.

1 8 What is my reward
then ? verily that when I
preach the gofpei, I may

' make the gofpcl of Chrilt
without charge, that I
abufc not my power in
the gcfpc!.

Power over you % why not we much rather ?
But I made no ufe of it, but bear with any
thing, that I may avoid all hindrance to the
Progrefs of the GofpeL Do ye not know, that 13.
they who in the Temple ferve about holy
Things, live upon thofe holy Things? And they
who wait at the Altar, are Partakers with the
Altar ? So has the Lord ordained, that they 14-
who preach the Gofpei, fhould live of the Go-
fpei. But though, as an ApoHle and Preacher 15.
of the Gofpei, I have, as you fee, a Right to
Maintenance, yet I have not taken it, neither
have I written this to demand it ; for I had
rather perifh for Want, than be deprived of
what I glory in, viz. preaching the Gofpei
freely. For if I preach the Gofpei, I do bare- 16.
ly my Duty ; but have nothing to glory in, for
1 am under an Obligation and Command to
preach '^ : And wo be to me, if I preach not 1 7,
the Gofpei ; which if I do willingly, I fliall
have a Reward} if unwillingly, the Difpcnfa-
tion is neverthelefs intrufted to me, and yc
ought to hear me as an Apoflle. How there- i S,
fore do I make it turn to account to my felf ?
Even thus : If I preach the Gofpei of Chrift
of free Coft, fo that I exadl not the Mainte-
nance I have a Right to by the Gofpei.

N 0 r E S.

5 1 "^ For 7nV i^'scrieti, 1 fliould incline to read 7iif sVj^tf , if there be, as Vojfut fays, airy
MSS to authorize it , and then the Words will run thus, // miy partake of your Subjlance. This
btttcr f.iirs the foregoing Words, and needs not the Addition of the Word tbisy to be inferted in
the Tranflarion ; which, wich DiiHcuUy enough, makes it refer to a Power which he was noc
here fpcaking of, but ftanJs eight Verfcs orf. Belides, in thefe Words St. Paul fccms to glance
at what they fuffered from the falfc ApolUe, who did not only pretend to Power of Mainte-
nance, but did aftually devour them : V:({. i Cor. X'l. iC

\i ^ r.d. AasXXII. 1= II.

O For

pS I CORINTHIANS.

TARATHRASE. J EXT.

Chap. IX.

19-

20.

21.

2.2.

23'

24.

25.

26.

27.

For being under no Obligation to any Man, I
yet fubje(5l my felf to every one, to the end that
I may make the more Converts to Chrift.
To ih^yews, and thofe under the Law o^ Mofes,
I became as a Jew, and one under that Law,
that I might gain the Jews, and thofe under
the Law: To thofe without the Law of Mo/eSy
I applied my felf as one not under chat Law,
(not indeed as if I were under no Law to God, .
but as obeying and following the Law of
Chrift) that I might g^in thofe who were
without the Lav/. To the Weak I became as
weak, that I might gain the Weak. I became
all Things to all Men, that I might leave no
lawful Thing untried, whereby I might fave
People of all forts. And this I do for the Go-
fpel's fake, that I my felf may fhare in the Be-
nefits of the Gofpel. Know ye not, that they
who run a Race, run not lazily, but with their
utmofl Force ? they all endeavour to be firft,
becaufe there is but one that gets the Prize: It
is nor enough for you to run, but fo to run
that ye may obtain ; which they cannot do,
who running only becaufe they are bid, do not
run with all their might. They who propofe
to themfelves the getting the Garland in your
Games, readily fubmit themfelves to fevere
Rules of Exercife and Abflinence -, and yet
theirs is but a. fading tranfitory Crown j that
which we propofe to our felves is everlafting,
and therefore deferves that we fhould endure
greater Hardfhips for it. I therefore fo run, as
not to leave it to Uncertainty : I do what I do,
not as one who fences for Exercife or Olienta-
tionj but I really and in earneft keep under
my Body, and entirely inflave it to the Service
of the Gofpel, without allowing any thing to

the

For though I be free rp
from all men, yec have I
made my felf fervan: ursco
all, that I mighc gain the
more.

And unto the JcvvSj I JO
became, as a Jew, chat I
mighc gain the Jewi; to
them that are under the
hw, as under the law,
that I might gain them
that are under the law ;

To them that are vvith- i i
out law, as without law,
(being not without law
to God, but under the
law to Chrift) that I
might gain them, that are
wichout law.

To the weak became I ai
as weak, that I might
gain the v/eak : I am
made all things to all men,
that I might by all means
fave fome.

And this I do for the i J
gofpel's fake, that I might
be partaker thereof with
you.

Know ye not,that they ia
which run in a race, run
all, but one recciveth the
prize ? fo run, that ye may
obtain.

And every man that 25
ftriveth for the maftery,
is temperate in all things:
now, they do it to ob-
tain a corruptible crown,
but we an incorruptible.

I therefore fo run, not zd
as uncertainly ; fb fight I,
not as one that beateth
the air :

But I keep under my 27
body, and bring it into
fubjeciion : lelt chat by

I CORINTHIANS.

TEXT. ^ TARATHRASE.

any means when I have thc Etigencics of this minimal Life, which may
preached to others, I my ^^ ^j^^ ^^.^^y hindrance to the Propagation of the

Golpei, leit that I, who preach to bring others
into the Kingdom of Heaven, fliould be difap-
proved of, and rejefted my felf.

S E C T, VI. N. I.

CHAP. X. I— la.

CONJ'ENT'S,

IT feems, by what he here fays, as if the Corinthians had told
St. Pau\ that the Temptations and Gonftraints they were under,
of going to their Heathen Neighbours Feafts upon their Sacrifices,
were fo many and fo great, that there was no avoiding it: And
therefore they thought they might go to them without any Offence
to God, or Danger to themfelves j fmce they were the Peopk of
God, purged from Sin by Baptifm, and fenced againft it, by parta-
king of the Body and Blood of Chrift in the Lord's Supper. To
which St. Paul anfwers, that notwithftanding their Baptifm, and
partaking of that fpiritual Meat and Drink, yet they, as well as the
Jews of old did, might fin, and draw on themfelves Deftru(3;ion
from the Hand of God ; that eating of Things that were known and
owned to be offered to Idols, was partaking in the idolatrous Wor-
fhip ; and therefore they were to prefer even the Danger of Perfe-
cution before fuch a Compliance* for God would find a way for
them to efcape.

O 2

loo I CORINTHIANS.

TARATHRASE. TEXT.

Chap. X.

I Would not have you ignorant, Brethren,
that all our Fathers, the whole Congrega-
tion of the Children of Ifrncl^ at their coming;
out of Egypt, were all. to a Man under the
Cloud, and all paffed through the Sea: And
were all by this Baptifm^ in the Cloud, and
paffing through the Water, initiated into the
Mofaical Inftitution and Government, by. thefe.
two Miracles, of the Cloud and the Sea. Andi
they all eat the fame Meat, which had a typi-
cal and fpiritual Signification* And they all
drank the fame fpiritual typical Drink, which
came out of the Rock, and followed them j
which Rock typified Chrift : All which were
typical Reprefentations of Chrift, as well as
the Bread and Wine, which we eat and drink
in the Lard's Supper, are typical Reprefenta-
tions of him. But yet tho' every one of the
Children of IJrael that came out of Egypt were
thus folemnly feparated from the reft of the
profane idolatrous World, and were made God's
peculiar Peopkj fandtified and haly, every
one of them to himfelf, and Members of
his Church : Nay, tho' they did all ^ partake
of the fame Meat, and the fame Drink which ,

Moreover, brethren,, ^
I would not that
ye Ihould be ignorant,
how chat all our fathers
were under the cloud,
and all paflid through the
fca ;

And were all baptized a
unto Mofes in tKe cloud,,
and in the fea;

And did eat all the J

fame fpiritual. meat ;

And did drink all the 4
fame fpiritual drink : (for
they drank of that fpiri-
tual Rock that followed,
them ; and that Rock
was Chrift.)

But with many of them- ^
God was not well pica-
fed ; for they were over-
thrown in th€ valdernefs.

NOTES,

1 * TKe ApofxJe calls it Baptifm, which is the initiating Ceremony into both the yeivi^ and
Chriftian Church : And the Cloud and Sea both being nothing but \Vacer> are well fuiced to-
that typical Reprefcntation ; and that the Children of IJrael were wafhcd with Rain from the
Cfoud, may be collefted from PfaJ. LXVIII. 9.

5 '^ It may be obferved here, that St. ?«?«/ fpeaking of the ifraeVtet^ ufes the Word Tet'cr-;-,
4//, five times in the four foregoing Verfcs; beiides that, he carefully fays, tI eivrb C§ioy.A, the

mm, duu cdiing iiiv L.vra » supper, as 11 tnac werc-cnougn co Kctp cnem rignt 111 tnc 'ij^iii. ui
Cod ; that tho' the Ifraelites^ all to a Man, cat the very fame fpiritual Food, and all to a Man
drank the very fame fpiritual Drink, yet they were not all to a Man prefcrv'd, but many of them,
fcr all that, finned and Eell under the avenging Hand of God in the Wildernefj

I; did

ICORINTHIANS.

lor

TEXT.

TARATHRASE.

Chap. X.

6 Now thefe things were
our examples, to the in-
tent we fhouid not luft
after evil things, as thty
a.fo kiiitd.

, Ni-ithtr be ye idola-
ters, as were feme of
them ; as it is written,
The people fat doivn to
tat and drink, and rofc
up to play.

8 Neither let us commit
fornication, as fome of
them committed ; and fell
in one day three and
twenty thcufand.

9 Neither Jet us tempt
Chrid, as feme of ihcm
aifo tempted, and were
dcflfoyed of ferptnts.

10 Neither rr.urmur yc, as
{cme of them alfb mur-
mured, and were deftroy-
ed of the dcftroycr.

LI Now all tittfe things
happened unto them for
enfamples : and they are
written for our admoni-
tioHjUpon whotrtthe ends
of the world are come.

did typically reprefent Chriit, yet they were
not thereby^ privileged from Sin, but great
Numbers of them provoked God, and were
deftroy'd in the Wiidernefs, for their Difobe-
dience. Now thefe Things were fet as Patterns
to us, that we, warned by thefe Examples,
Ihould not fet our Minds a-Ionging, as they did,
after Meats ^ that would be fafer let alone!
Neither be ye Idolaters, as were fame of them;,
as it is written. The People fat down to eat
and to drink, and role up to play \ Nei-
ther let us commit Fornication, as fome of
them committed, and fell in one Day three and
twenty Thoufand. Neither let us provoke
Chrift, as fome of them provoked, and were
deftroyed of Serpents. Neither murmur ye,
as fome of them murmured, and were deflroy-
ed of the Deflroyer \ Now all thefe Things "^
happened to tlie Jews for Examples, and
are writtea for our ' Admonition, upon whom ,

N O r E S;

6 s Ka;t«i', e^il Things. The Fault of the J/raeJites, which this Place refers to, leems to be
their longing for Flcfh Kumb. XI. which colt many of them their Lives : And that which h&
warns the Corinthiatis of here, is their great Propenfion to the Pagan Sacrifice- Feafts.

7 ^.P'^yt J- e. Dance : Feading and Dancing ufually acompanicd the Heathen Sacrifices.

10 ' 'OAoO-j'st^TaV, Defircyer, was an Angel that had the Power to defiroy, mentioned
Exod. XII. 13. Heb XI. 18.

11 '^ It is to be obfcived, that all thefe Infiances, mentioned by the Apoftlc, of Defiruftion,
which came upon the //r<if///f/, who were in Covenant with God, and Partakers in thofc typical
Sacraments above mentioned, were cccafioned by their luxurious Appetites about Meat and
Drink, by Fornication, and by Idolatry i Sins which the Corir.thians were inclined to, and
which he here warns them againft.

* So I think vcj T4A.n 7c!!v dikvuv fhouid be rendred, and not, contrary to Grammar, the Er.cti
of the World ; becaufe it is certain that TiAii and avvTzK^.tt r"^ ctiuy©-, or ruv climuv, cannot
fignrfy every where, as we render it, the Evd of the World^ which denotes but one certain Period
ef Time, for the W rid can have but one End ; whereas thofe Words (ignify, in diSerent Places,
different Periods of Time, as will be manifelt to anyone who will compare thefe Texts where thev
cccur, viz.. Mat. XIII. ?9, 40. &: XXIV. ^ & XXVIII. io. i Cor. X. 1 1. Heb.W. i6. It tnay
be worth while therefore to conflner whether uicov hath not ordinarily a more natural Significa-
tion in the New Teftament, by Handing for a condderable length of time, pafling under foir.a
one remarkable Difpenfacion.

the.

6.
8.

10.

II.

12.

33'

14.

i6.

^7-

I CORINTHIANS.

TARATHRASE. TEX T.

the Ends of the Ages are com-e. ^Wherefore,
taught by thefe Examples, let him that thinks
himfelf fafe, by being in the Church, and par-
taking of the Chriflian Sacraments, take heed
left he f^ill into Sin, and fo Deftrudion from
God overtake him. Hitherto the Tempta-
tions you have met with, have been but light
and ordinary: If you fhould come to be pref-
fed harder, God, who is faithful, and never
forfakes thofe who forfake not him, will not
fuffer vou to be tempted above your Strength ;
but will either enable you to bear the Perfe-
cution, or open you a Way out of it. There-
fore, my Beloved, take care to keep off from
Idolatry ; and be not drawn to any Approaches
near it, by any Temptation or Perfecution what-
foever. You are fatisfied that you want not
Knowledge. "' And therefore, as to know-
ing Men, I appeal to you ; and make you
Judges of what I am going to fay in the Cafe.
They who drink of the Cup of Bleffing ",
which we blefs in the Lord's Supper, do they
not thereby partake of the Benefits purchafed
by Chrift's Blood fhed for them upon the
Crofs, which they here fymbolically drink ?
And they who eat of the Bread broken ° there,
do they not partake in the Sacrifice of the
Body of Chrift, and profefs to be Members of
him ? For by eating of that Bread we, though
many in Number, are all united, and make but
One Body j as many Grains of Corn are united

N O f E S,

Wntrcfoie Jet him that '-
thtnkcrh he fiandechjCake
heed left he faH.

There hath no tempta- 1 j
t'on taken you, but fuch
as is common to nisn ;
but God is faithful, who
will not fuffr you to b2
tcmp'ed above that ye
are able ; bur will with
the temptation alfo make
a way to efcape, that ye
m-ay be able to bear it.

Wherefore, my dearly 14
beloved, flee frorn idola-
try.

I fpeak as to wife men : i $
judge ye what I fay.

The cup of bleffing 16
which wc blefs, is it not
the communion of the
blood of Chrift? The
bread which wc break, is
it not the communion of
the bodyofChrift?

For wc being many, 17
are one bread, and one
body: for wc are all par-
takers of chat one bread.

i^ '" ViA.Chap.Vm. I.

16 " Cuf of BleJJingy was a Name given by the y<<wj to a Cup of Wine, which they folemnly
drank in the Palfover, with Thank%iving.

'^ This was alfo taken from the Cullom of the '/cws in the Pafl':>ver, to break a Cake of Un-
Icavcocd Bread.

into

J CORINTHIANS.

'1 ' T^ \^ T^

1 jz2\ 1.

1 8 Behold Ifracl after the
flefh : arc not they which
eat of the facrifices, par-
takers of the altar ?

ip. What fay I then ! that
the luol is any thing, or
that which is cfflred in
faciificc to idols, is any
thine?

20; But I fay, that the
things which the Gentiles
I facrifice, they facrifice to
I devils, and not to God :
and I would not that ye
fliould have fellowfhip
with devils.

^l Ye cannot drink the
cup of the Lord, and the
cup of devils : ye cannot
be partakers of the Lord's
table, and of the table of
deviii.

TARATHRASE.

into one Loaf. See how it is among the Jeit's, i8,
who are outwarJly, according to the Fled), by
Circumcifion the People of God: Among them,
ihey who eac of the Sacrifice, are Partakers of
God's Table the Akar, have Fellowlhip with
him, and Hiare in the Benefit of the Sacrifice,
as if it were offered for them. Do not miftake ^9'
me, as if I hereby faid, that the Idols of the
Gentiles are Gods in reality; or that the Things
oiFered to them change their Nature, and are
any thing really different from what they v/ere
before, ib as to affe<5l us in our Ufe of them p :
No, but this I fay, that the Things which the 20.
Gefitiles facrifice, they facrifice to Devils, and '
not to God ; and I would not that you fliould
have Fellowfhip, and be in League with De-
vils, as they who by eating of the Things of-
fered to them, enter into Covenant, Alliance
and Friendfhip with them. You cannot eat 2i.
and drink with God as Friends at his Table in
the Eucharift, and entertain Familiarity and .
Friendfhip with Devils, by eating with them, -
and partaking of the Sacrifices offered to
them '* : You cannot be Chriftians and Ido-
laters too ; nor if you fliould endeavour to join
thefe inconfiflent Rites, will it avail you any
thing. For your partaking in the Sacraments
of the Chriflian Church, will no more exempt
you from the Anger of God, and Punilhment-

NOTES,.

19 P This is evident from what he fays, ver. i<i,i7- that Things offered to Idols may be
eaten as well as any other Meat, Co it be without partaking in the Sacrifice, and withovu
Scandal.

n *> 'Tis plain, by what the Apoftle fays, that the Thing he fpeaks againfi here, is theif
affifiing at the Heathen Sacrifices, or at leait at the Feafts in their Temples, upon the Sacrifice,
which was. a fbederal Rice.

d\^&

,04- 1 CORINTHIANS,

Chap.X.

^^v~ TARATHRASE. TEXT.

due to your Idolatry, than the eating of the
fpirituaf Food, and drinking of the fpiritual
Rock, kept the baptized IJraelifes, who offend-
ed God by their Idolatry, or other Sins, from
22. being deftroy'd in the Wildernefs. Dare you J;^„- .P^t^wr'
then, being efpoufed to Chrilt, provoke the f^ro^oer than he ?
Lord to Jeaiouiy by Idolatry, which is fpiritual
Whoredom? Are you flronger than he, and
able to refift him, when he let? loofe his Fury
againfl you ?

SECT. VI. N. 2.

CHAP. X. aj. XI. I.

CONTENTS,

WE have here another of his Arguments againft Things offered
to Idols i wherein he fliews the Danger flight be in it, from
the Scandal it might give, fuppofing it a Thing lawful in it felf.
'He had formerly treated of this Subject, Chap. VIII. fo far as to let
them fee, that there was no Good nor Virtue in eating Things offer-
ed to Idols, notwithftanding they knew that Idols were nothing, and
they might think that their free eating without Scruple, fhew'd that
they knew their Freedom in the Gofpel, that they knew that Idols
were in reality nothing, and therefore they flighted and difregarded
them and their Worlhip, as nothing ; but that there might be Evil
in Eating, by the Offence it might give to weak Chriftians, who
had not that Knowledge: He here takes up the Argument of Scandal
again, and extends it to y^ws and Gentiles, vid. vcr. 32. and fliews,
that it is not enough to juftify them in any Adion, that the Thing
they do is in it felf lawful, unlefs we feek in it the Glory of God,
and the Good of others.

Farther,

I CORINTHIANS,

TEXT. TARATHRASE.

Chap. X.

I J All things are lawful
for me, but all things are
not expedient: all things
afe lawful for me, but all
things edify not.

Let no man feek his

own : but every man ano-
ther's wealth.

^5 Whatfoever is fold in
the fliambles, that ear,
asking no qucftion for
confcience fake.

.6 For the earth is the
Lord's, and the fulnefs
thereof.

: 7 If any of them that be-
lieve not, bid you to a
feaft, and ye be difpofed
to go , whatloever is fet
before you, eat, asking
no quellion for confcience
fake.

i8 But if any man fay unto

' you, This is offered in fa-
crifice unto idols, eat nor,
for his fake that fhewed
it, and for confcience fake.
For the earth is the Lord's,
and the fulnefs thereof.

ij Confcience, I fay, not
thine own, but of the o-
thers .' for why is my li-
berty judged of another
man's confcience?

;o For, if I by grace be a
partaker, why am I evil
fpoken of for that for
which I give thanks ?

; I Whether therefore ye
eat or drink, or whatfo-
ever ye do, do all to the
glory of God.

Farther, fuppofing it lawful to eat Things 23.
offered to Idols ; yet all Things that are lawful,
are not expedient: Things that in themfelves
are lawful for me, may not tend to the Edifica-
tion of others, and fo may be fit to be forborn.
No one mufl feek barely his own private, parti- 24,
cular Interefl alone j but let every one feek the
Good of others alfo. Eat whatever is fold in the 25.
Shambles, without any Enquiry or Scruple,
whether it had been offered to any Idol or no ?
For the Earth, and all therein, are the good 26.
Creatures of the true God, given by him to Men
for their Ufe. If an Heathen invite you to an 27,
Entertainment, and you go, eat whatever is fet
before you, without making any Queflion or
Scruple about it, whether it had been offered in
Sacrifice, or no? But if any one fay to you, z^
this was offered in Sacrifice to an Idol, eat it not,
for his fake that mentioned it, and for Con-
fcience-fake '. Confcience, I fay, not thine 29,
own (for thou knowefl thy Liberty, and that an
Idol is nothing) but the Confcience of the other:
For why fhould I ufe my Liberty, fo that ano-
ther Man Ihould in Confcience think I offended?
And if I, with Thankfgiving, partake of what 30,
is lawful for me to eat, why do I order the
Matter fo, that I am ill fpoken of for that
which I blefsGodfor? Whether therefore ye 31.
eat or drink, or whatever you do, let your
Care and Aim be the Glory of God. Give no

NOTES.

i8 ^ The Repetition of thefe Words, T^e Earth is the Lorfs, and the Fulnefs thereof j does fb
maniftfiiy diflurb the Scnfe, that che ^^r/.u, Arabic^ Vulgar and Frewc^ Tranflations, have omitted
theoa, and are juftiried in it by the Alexandrian^ and fome other Qreek Copies.

P Offence

io6 I CORINTHIANS.

TARATHRASE TEXT.

Chap. X.

32.

33-

Give none offence, nei- >f ^
ther to the Jews, nor to
the Gentiles, nor to the
church of God :

Offence to the jfewsy by giving them occafion
to think that Chriftians are permitted to worfllip
Heathen Idols; nor to the G^;^///^^,. by giving
them occalion to think that you allow their Ido-
latry, by partaking of their Sacrifices;- nor to
weak Members of the Ghurch of God, by draw-
ing them by your Example to eat of Things
offered to Idols, of the Lawfulnefs whereof they
are not fully fatisfied : As I my felf do, who
abridge my felf of many Conveniencies of Life,
to comply with the different Judgments of Men,
and gain the good Opinion of others, that I may
be inlVumemal to the Salvation of as many as is
poffible.

Imitate herein my Example, as I do that of
our Lord Chrift, who neglected himfelf for the
Salyation of others 'o.

NO TE S:

i;f- Till. Rom. XV. ?. This Verfe feems to belong to the precedent, wherein he had pro-
pofed hiiiifeif as an Example ; and therefore this Verfe fhould not be cut off from the former.
Chapter. In what St Paul fays in this and the preceding Vcrf.', taken together, wc may fupr
pofe he makes feme Rtflei'^ion on the falfe Apoftle, whom many of the Corinthians followed as
ihcir Leader. At leaft it is for St. Panli Juriification, that he propofes himfelf to be followed no
farther than as he fought the Good ofochers> and not his own, and had Chrift for his Pattern,,
^14. Chap. IV. i6.

Evenaslpleafcallmcn 55:
in all things, not feeking :
mine own piofit, but the
profit of many, that they.,
may be faved._

Be ye followers of Tie, j,
e\'en as I alfo am o£,
ChrilU

SECT.

I CORINTHIANS. 107

Chap. xr.

SECT. VII. "^^

CHAP. XI. a 16.

CONTENTS.

ST. Paul commends them for obferving the Orders he had left
with them, and ufes Arguments to juftify the Rule he had given
them, that Women fhould not pray or prophefy in their AiTembiies
uncovered; which it feems there was fome Contention about, and
they had writ to him to be refolved in it.

TEXT. T ARATHRASE.

2^owrpraifeyou,bre- "TT Commend you, Brethren, for remembring z,

irembefme'in all rhTngV, X ^J^ ^J Orders, and for retaining thofe Rules

and keep the orciinances,as I delivered to you, when I was with you.

ideiivercdthemtoyou. g^j^ foj. yQ^j. better underftandinc; what con- 3'

9 But I wouL^ have you vxr , • a n- t i •

know, that the head of cems Women ' m.your Anembhes, you are

NOTES,

5 * This about Women feeming as difficult a PalTage as moft in St. Paul's Epiftles, I crave
leave to premife fome few Coniidt rations, vhich I hope may conduce to the clearing of it.

(i.) It is to be obferved, thac it was the Cuftom for Women who appeared in publick, to be
vai'ed, ^er. i;— — — 16. Therefore it could be no Qneftion at ai!, whether they ought to
be vailed when they alfifted at the Prayers and Praifes in the publick Aflcmblies; or if that were
the Thing intended by the Apofilc, it had been much eafier, Ihortcr and plainer, for him to have
faid, that Women ftiould be covered in the AJLTemblies.

(i.) It is plain that this covering the Head in Women, is retrained to fome particular Aftions
which they performed in the Aflembly, exprefled ty the Words, Praying and Prophefyi/jgy ver.4,
and ^. which, whatever they fignify, muft have the fame Meaning, when applied to the Wq;
men, in the <ch Vcrfe, that they have when applied to the Men, in the ^r.h. Vcrfe.

It will poflibly be objcdcd, If Women were to be vai'.cd in the Airemblies, let thofe Aftioni
be what they wi!!, the Women joinii^g in them were fiill to be vailed.

Arfii-. This woiud be plainly fo, if their Interpretation were to be followed, who are of opi-
nion, thac by Praying and PrcpLe/yirig here, was meant to be prefent in the AiTembly, and join-
ing with the Congregaticn in the Prayers that were made, or Hymns that were fung , or ia
hearing the Reading and Expofi:ion of the Holy Scriptures there. But againft this, that the
hearing of Preaching or Prophefying was never called Preaching or Prople/yirg., is fo unanfwcr-
able an Objcdion, that I think, there can be no Reply to it.

The Cafe, in lliort, feems to be this : The Men prayed and prophefied in the Aflemblici, and
did it with their Heads uncovered : The Women alfo fometimes prayed and prophelied too ia
the A'Temblics i which when they did, they thought, during their performing that A^.ion, they ,

P i were

io8 I CORINTHIANS.

Chap. XI.

^"^^^ TARATHRASE. TEXT

to take notice, that Chrifl is the Head to which every man is chrlft; and
every Man is fubjeded; and the Man is the theheadofch. woman,«

Head

N 0^ E S,

were excufed from being vailed, and might be bare-headed, or at leaft open-faced, as well as the
Men. This was that which the ApoftJe reftrains in them ; and dirtfts, chat tho' they pray'd or
propheficd, they were ftill to remain vailed,

(5.) The next Thing to be coniid^red, is, what is here to be underftood by Praying and fro^
fhefying. And that feems to me to be the performing of fome particular publick Aiftion in the
Alfcmbiy by fome one Perfon, which was for that time peculiar to that Perfon, and whilft it lafted
the reft of the Aflfembly (iltjuly afTiikd. For it cannot be fuppofed, that when the Apoftle fays,.
a Man praying or prophefying, that he means an Adion pcrfoimed in common by the whole
Congregation ; or if he did, what Pretence could that give the Woman to be unvailed more du-
ring the Performance of fuch an Adion, than at any other Time? A Woman muft be vailed in
the Aftmbly ; what Pretence then or Claim could it give her to be unvailed, that flae join'd
with the relt of the Aifembly, in the Prayer that fome one Perfon made? Such a Praying as this
could give no mofe ground for her being unvailed, than her being in the Aifembly could be
thought a Rcalbn for her being unvail'd. The fame may be faid of Prophefying, when under-
ftood CO fignify a Woman's joming with the Congregation in finging the Pr aifes of God. But if
the Woman prayed as the Mouth of the AlTembly, QPc. then it was like fhe might think flie
migh: have the Privilege to be unvailed.'

Praying and Prophefying., as has been fhewn, fignify ing here the doing fome peculiar Action in
the Aifembly, whilll the reft of the Congregation only aflifted ; let us, in the next Place, examine
what that Action was. As to Prophefying., the Apoftle in exprefs Words tells us, Ch.lV. 5, & 12.
that it was fpeaking in the Aifembly. The fame is evident as to Pvaymg; that the Apoftle means
by it praying publickly wuh an audible Voice in the Congregation, -aid. Ch. XIV. 14— ——9.
(4.J It is to be obfcrvcd, chat whether any one pray'd or prophefied, they did it alone, the

reft remaining filent, Ch. XIV. 27 53. So that even in thefc extraordinary Praifes, which

any one fung to God by the immediate Motion and Impulfe of the Holy Ghoft, which was one of
the Adions called Prophefying, they fung alone. And indeed hov/ could it be othervvife ? For
who could join with the Pcrlbn fo prophefying, in Things dictated to him alone by the Holy
Ghoft, which the others could not know, till the Perfon prophefying uttered them ?

(%) Prophefying, as St. P/ra/ tells, Chap. XIV. 3. was fpeaking unto others to Edification,
Exhortation and Comfort : But every Speaking to others to any of chefe Ends, was not Prophe-
fying, but only chc-n when fuch Speaking was a fpiritual Gift, performed by the immediate and
extraordinary Motion of the Holy Ghoft, vid.Ch.W^. 1.11,24,30. For example, finging
Praifes to God was called Prophefying; but we fee when Saul prophelled, the Spirit of God fell
upon him, and he was turn'd into another Man, i Sam X. 6. Nor do I chink any Place in the
New Teftamcnt can be produced, wherein Prophefying fignifics bare reading of the Scripture, or
any other Aftion performed without a fupernatural Impulfe and AfTiftance of the Spirit of God..
This we arc fure, that the Prophefying which St. Paul here fpeaksof, is one of the extraordinary
Gifts given by the Spirit of God, vid Ch. XII. 10. Now that the Spirit of God, and the Gift of
Prophefy ftiould be poured out upon Women as well as Men, in the time of the Gofpcl, is plain,
from ^<?'/; XI. 17, and then where could be a fitter Place for them to utter their Prophecies in,
than the Aifemblics \

It is not unlikely, what one of the moft learned and fagacious of our Interpreters of Scripture
Mr, Mede, fuggcfti upon this Place, wz. That Chriftian Women might, out of a Vanity incident to chat Sex,
iitj^-. \(). prouofe to themfelvcs, and afftft an Imitation of the Priefts and ProphetclFes of the C(/itiks, who

I. had.

ICORINTHIANS. 109

TEXT. TARAT HRASE. "^"^

the man ; and the head oP Head to which every Woman is fubjededt
Chrift, IS God. ^^^ ^^^^ ^^^ ^^^^ ^^ Superior to Chrill him-

NOTES,

had their Faces uncovered when they uttered their Oracles, or officiated in their Sacrifices : But
] cannot but wonder that chat very acute Writer fliould not fee that the bare being in the Alitm-
bly could not give a Chriftian Woman any pretence to that Freedom. None of the Bacchai or
Pytbiai quitted their ordinary modeft Guife, but when fhe was, asjthe Poets exprtfs it, rapta or
plena Deo, pofl'efs'd and hurry'd by the Spirit fhe ferved. And lb, poflibly, a Chridian Woman,
when {he found the Spiiit of God poured out upon her, as yoe/ exprcifes ir, exciting her to pray-
er fing Praifcs to God, or difcover any Truth immediately revealed to her, might think it con-
venient for her better uttering of it to be uncovered, or at leaft to be no more retrained in her
liberty of ftiewing her ftlf, than the Female Priefts of the Heathens were when they delivered
their Oracles: But yet even in thcle Actions the Apoftle forbids the Women to unvail themfelves.
St. PatiPi forbidding Women to fpeak in the AlFcmblics, will probably feem a iirong Ari^umcnt
againft this ; but when weU conlidered, will perhaps prove none. There be two Places wherein
the Apoftle forbids Women to fpeak in the Church, i Cor. XIV. 34, 35. & i Tim. II. 1 1,12. He
that fhall attentively read and compare chefe together, may obfcrve that the Silence injoin'd the
Woman, is for a Mark of their Subjeftion to the Male Scx: And therefore what in the one is
expreffed by keeping Si Ufice, and not /peaking, but being under Obedience, in the other is called,
being in Silence with all SubjeHicn, not teaching nor ufurping Authority over the Man. The Womeu
in the Churches were not to allume the Perfonage of Doctors, or fpeak there as Teachers ; this
carried with it the Appearance of Superiority, and was forbidden. Nay, they were not fo much
as to ask Qiicftions there, or to enter into any fort of Conference. This llieus a kind of Equa-
lity, and was alfo forbidden : But yet, tho' they were not to fpeak in the Church in their own
Names, or as if they wercraifed by the Franchifcs of Chriftianity, to fuch an Equality with the
Men, that where Knowledge or Prefumpcion of their own Abilities emboldened them to it, they
might take upon them to be Teachers and Initruflers of the Congregation, or might at leaft enter
into Queftionings and Debates there ; this would have had too great an Air of ftanding upon even
Ground with the Men, and would not have well comported with the Subojdination of the Sex:
But yet this Subordination which Gcd, for Order's fake, had infticuted in the World, hinder'd
not, but that by the fupernatural Gifts of the Spirit, he might make ufe of the weaker Sex, to any
extraordinary Funftion, whenever he thought fit, as well as he did of the Men. But yet, when
they thus either pray'd or prophefied by the Motion and Impulfe of the Holy Ghoft, Care was
taken that whilll they were obeying God, who was pleas'd by his Spirit to fet them a fpeaking,
the Subjeftion of their Sex fhould not be forgotten, but owned and preferved by iheir being co-
vered. The Chrifiian Religion was not to give Offence, by any Appearance or Sufpicion that k
took away the Subordination of the Sexes, and fet the Women at, liberty from their natural Sub-
jccfion to the Man. And therefore we fee, that in both thefe Cafes, the Aim was to maintain
and fecure the confefTed Superiority and Dominion of the Man, and not permit it to be invaded
fo much as in appearance. Hence the Arguments in the one Cafe for Covering, and in the orhej
for Silence, are all drawn from the natural Superiority of the Man, and the Subjection of the
Woman. In the one, the Woman, without an extraordinary Call, was to keep filent, as a Mark
of her Subjedion ; in the other, where fhe was to fpeak by an extraordinary Call and Commiifion
from God, fhe was yet to continue the Pi-ofcflion of her Subjeflion in keeping her felf covered.
Here, by the way, it is to be.obferved, that there was extraordinary Praying to God by the
Impulfe of the 'Spirit, as well as fpeaking unco Men for their Edification, Exhortation and Com-
fort : Vid. Chap. XIV. 15. Rom. VIII. i6. Jude zo. Thefe Things being preraifed, let us follow
the Thread of St. Vaul\ Difccurfc,

felf,

I CORINTHIANS.

TARATHRASE.

felf, Is God. Every Man that prayeth or pro-
phefieth, z. e. by the Gift of the Spirit of God^
fpeaketh in the Church for the edifying, exhort-
ing, and comforting of the Congregation, having
his Head covered, diflionoureth Chrift his Head,
by appearing in a Garb not becoming the Au-
thority and Dominion which God, thro' Chrifl,
has given him over all the Things of this World ;
the covering of the Head being a Mark of Sub-
jedion. But, on the contrary, a Woman pray-
ing or prophefying in the Church with her Head
uncovered, diilionoureth the Man, who is her
Head, by appearing in a Garb that difowns her
Subjedion to him: For to appear bare-headed
in publick, is all one as to have her Hair cut
off i which is the Garb and Drefs of the other
Sex, and not of a Woman. If therefore it be
unfuitable to the Female Sex, to have their Hair
Hiorn or fliaved off, let her for the fame Reafon
be covered. A Man indeed ought not to be
vailed, becaufe he is the Image and Reprefen-
tative of God in his Dominion over the reft of
the World, which is one part of the Glory of
God: But the Woman, who was made out of
the Man, made for him, and in Subjccftion to
liim, is matter of Glory to the Man. But the
Man not being made out of the Woman, nor for
her, but the Woman made out of, and for the
Man, Hie ought for this Reafon to have a Vail
on her head, in token of her SubJc(ftion, be-
II. caufe of the Ani^cls ". Nevcrthelei's, the Sexes

10.

have not a Being one Vv'ithout the other

N 0 r E S.

nei-

TEXT.

•Every man praying or ^
prophefying, having hra
head covered, diftionour:;
•«th his head.

But z-vtfj woman that S
prayeth, or prophefieth
with her head uncovered,
diflionoureth her head :
for that is even all one as
if (he were ihaven.

For if the woman be not <S
covered, let her alfo be
fliorn : but if it be a fhame
for a woman to be ftiorn
or lliaveii, let her be co-
vered.

For a man indeed ought 7
not to cover his hcad,fcr-
afiiiuch as he is the image
and glory of God : but
the woman is the glory
of the man.

For the man is not of 8
the woman, bi:t the wo-
man of the man.

Neither was the man 9
created for the woman,
but the woman for the
man

For this caufe ouoh^io
the woman to have pow-
er on htr head, becaufe
cf the angels.

Nevcrthckfi, neither is 1 1
the man without the wo-

io ^ Whai the Meaning of chefc Words is, T confcG I Jo not underfland.

ther

I CORINTHIANS.

TEXT. TARATHRASR

man, neither the woman
without the man, in the
Lord.
ij For as the woman Is of
the man, even Co is the
man alfo by the woman ;
but all things of God.

. Ju^ge in your felves :
is it comely that a woman
pray unto God uncover-
ed ?
j^ Eoth not ev€n nature
it felf teach you, that if a
man have longhair, ic is
a.fhame unto him '

15,

But if a woman have

ioiig hair, it ir z g'oi y to
her": fc. rx. hair is given
her tor a c:;-, trino.

J 5 But if »ny man Teem to
be contentious, we have
no fuch culiom, neither
the churches of God.

ther the Man without the Woman, or the Wa-
man without the Man j the Lord fo ordering it.
For as the firft Woman was made out of the 12.
Man, fo the Race of Men ever fince is continued
and propagated by the Female Sex : But they,
and all other Things, had their Being and Ori-
ginal from God. Be you your felves Judges, 13.
whether it be decent -for a Woman to make a
Prayer to God in the Church uncovered. Does 14^.
not even Nature, that has made, and would
have the Diflindlion of Sexes preferved, teach
you, that if a Man wear his Hair long, and
dreffed up after the manner of Women, it is mif-
becom'Pg and difllonourable to him? But to a 15.
Wumarj, if fhe be curious about her ffiir, in
having it long, and dreffing her felf with if, it
is a Grace and Commendation, fmce her Hair
is given her for a Covering. But if any Ihew 16,
himfelf to be a Lover of Contention "", we the
Apoftles have no fuch Cuftom, nor any of the.
Churches of God.

N O T E s:

x6 * why may not this ar^ ove be underftood of the falfe Appftlc here glanced at I.

SECT.

Hi I CORINTHIANS.

Cahp XT.

SECT. vm.

CHAR XL 17 34.

CONTENTS.

N E may obferve, from feveral PafTages In this Epiftle, that
feveral Judnknl Gufloms were crept into the Corijithian
Church. This Church being of Sc. Paurs own planting, who fpent
two Years at Corinth m forming it; it is evident thefeAbufes had
their Rife from fome other Teacher, who came to them after his
leaving them, which was about five Years before his writing this
Epiftle. Theie Diforders therefore may with reafon be afcribed to
the Head of the Faction that oppofed St. Paidj who, as has been re-
marked., was a y^ic', 2Lni\^rohdh\y judaized. And that 'tis like was
the Foundation of the great Oppoiition between him and St. Paul^
and the Reafon why St. Paul labours fo earnellly to deftroy his Cre-
dit amongfl the Corinthia?is ; this fort of Men being very bufy, very
troublefome, and very dangerous to the Gofpel, as may be feen in
other of St. Paul's Epiflles, particularly that to the Galatians.

The celebrating the PalTover amongft the Jews, was plainly the
eating of a Meat diftinguilhed from other ordinary Meals by feveral
peculiar Ceremonies. Two of thefe Ceremonies were, eating of Bread
folemnly broken, and drinking a Cup of Wine, called the Cup of
Bleffing. Thefe two our Saviour transferr'd into the Chriftian Church,
to be ufed in their AlTemblies for a Commemoration of his Death and
Sufferings. In celebrating this Inll;itutIon of our Saviour, the Ju-
daixbig CorinthiaJis followed the Jeivijlo Cullom of eating their
Pafibver : They eat the Lord's Supper as a part of their Meat, bring-
ing their Proviiions into the Aflembly; where they eat, divided into
diftind. Companies, fome feafting to Exxefs, whilft others, ill pro-
vided, were in want. This eating thus in the publick Allemblv,
and mixing the Lord's Supper with their ordinary Meal, as a part
of it, with other Diforders and Lidecencies accompanying it, is the
Matter of this Sedtion. Thefe Innovations he tells them here, he
as much blames, as in the Beginning of this Chapter he commends
them, for keeping to his DIredions in fome other Things.

Tho'

I CORINTHIJNS. 113

TEXT. TARATHRASE.

Chap, xr;

■'^N'

[OW in this that I
_ declare unto you,
1 praifc you not, that ye
come together not for the
better, but for the worfe.
ig For firft of all, when
jc come together in the
church, I hear that there
be divifions among you •
and I partly believe it.

19 For there muft be alfb
hcrcfies among you, that
they which are approved,
may be made manifelt a-
mong you.

20 When ye come toge-
ther therefore into one
place, this is not to eat
the Lord's fupper.

2 1 For in eating every one
taketh before other, his
own fupper : and one is
hungry, and another is
drun.'-.en.

•j J Whatjhave ye not hou-
' fcs Co eat and to drink in ?

THO' what I faid to you, concerning Wo-
mens Behaviour in the Church, was not
without Commendation of you; yet this that I
am now going to fpeak to you of, is without
praifing you, becaufe you fo order your Meet-
ings in your AfTemblies, that they are not to
your Advantage, but Harm. For firft I hear,
that when you come together in the Church,
you fall into Parties, and I partly believe it :
Becaufe there muft be Divifions and Factions
amongft you, that thofe who ftand firm upon
Trial, may be made manifeft amongft you.
You come together, it's true, in one Place, and
there you eat; but yet this makes it not to be
the eating of the Lord's Supper. For in eating
you eat not together, but every one takes his
own Supper, one before another ''. Have ye
not Ploufes to eat and drink in at home, for fa-
tisfying your Hunger and Thirft ? Or have yc

17-

iZ.

19.

20.

21.

22.

N O r E S.

21 * To unJerAand this, we muftobferve,

(i.) That they had fometimcs Meetings on purpofe only for eatiiig the Lord's Supper,

Iff.??. /

(1.) That to thofe Meetings they brought their own Supper, "oer. i\*

(3.) That tho' everyone's Supper were brought into the common AfTembly, yet it was not to
eat in common, but every one fell to his own Sapper apart, as foon as he and his Supper were
there ready for one another, without ftaying for the reft of the Company, or communicating with
them in eating, ver. 11, j?.

In this St. Paul blames thr£e Things efpecially ;

1/. That they eat their common Food in the AlTembly, which was to be eaten at home m
their Houfes, ver. zi^ 34.

zd^.y. That tho' they eat in the common Meeting-place, yet they eat feparately every one his
own Supper apart. So that the Plenty and Excefs of fome, ftiamed the Want and Penury of
others, ler. ii. Hereby alfo the Divifions amongll them were kept up, ver.^ 18. they being as
fo many fcparatcd and divided Societies ; not as one united Body of Chriftians commemoratino;
their common Head, as they fiiould have been in celebrating the Lord's Supper, Chap. X.

i<5, t7. f , . ■•

r^dly. That they mixed the Lord's Supper with their own, eating it as a part of their ordinary
Meal ; where they made not that Difcriminacion between it and their common Food, as they,
fhould have done, ver. 19,

114. I CORINTHIANS.

TAR AT ERASE. TEXT.

Chap. XI.

^3«

24.

25-

26.

a Contempt for the Church of God, and take a
pleafure to put thofe out of Countenance, who
have not wherewithal to feaft there as you do ?
What is it I faid to you, that I praife you ^ for
retaining what I delivered to you? In this
Occafion indeed I praife you not for it. For
what I received concerning this Inftitution
from the Lord himfelf, that I delivered unto
you when I was with youj and it was this,
'viz. That the Lord Jefus, in the Night where-
in he was betray'd, took Bread : And having
given Thanks brake it, and faid, Take, ear,
this is my Body, which is broken for you j this
do in remembrance of me. So likewife he
took the Cup alfo, when he had fupped, fay-
ing, This Cup is the New Teftament in my
Blood: This do ye, as often as ye do it, in re-
membrance of me. So that the eating of this
Bread, and the drinking of this Cup of the
Lord's Supper, is not to fatisfy Hunger and
Thirft, but to fliew forth the Lord's Death
till he comes. Infomuch, that he who eats
this Bread, and drinks this Cup of the Lord,
in an unworthy manner % not fuitable to
that End, fhall be guilty of a Mifufe of the

Or defpife ye the church
of God, and ftiame them
that have not ? what (liall
I fay to you ? ftiall 1 praife
you in this? I praife you
not.

For I have received ofij
the Lord, that which alfo
I delivered unto you, that
the Lord Jefus, the fame *
nighc in which he was be-
trayed, took bread :

And when he had gi- 2.4
vea thanks, he brake it,
and faid. Take, cat; this
is my body, which is bro-
ken for you : this do in
remembrance of me.

After the fame manner i{
alfo he tookthe cup,whca
he had fupped, faying.
This cup is the new terta"
ment iw my blood : this
do ycj as oft as ye drink
it, in remembrance of me.

For as often as ye eat ifi,
this bread, and drink this
cup,ye do flicw the Lord's
death till he come.

Wherefore, whofoever 17
fliall cat this bread, and
drink this cup of the Lord
unworthily, fliall be guil-
ty of the body and blood
of the Lord.

NOTES.

22 y He here plainly refers to what he had faid to them, njer. 2. where he praifed them for
remembring him in all Things, and for retaining rdi <!p^J'haiii Kdd-xf Tct^iJ^MKcty what he
had delivered to them. This Commendation he here reciads ; for in this Matter of eating the
Lord's Supper, they did not retain 0 Tret^iJ^coKif tier. zj. what he had delivered to them, which
therefore in the immediately following Words he repeats to thtm again.

27 ^ 'A."cJ^<&f, tinnvcrthily. Our Saviour, in the Inftitution of the Lord's Supper, tells the Apo-
ftles, that the Bread and the Cup were facramcnrally his Body and Blood, and that they were to
be eaten and drank in remembrance of him ; which, as St. Paul interprets it, ver. i6. was to ftievv
forth his Death till he came. Whoever therefore eat and drank them, fb as not folcmnly to
flievv forth his^Death, followed not Chrift's Infliturion, but ufcd them tmivorthily, i. e. not to the
End to which they were inftituted. This makes S:. Paul tell them, ver. zo. that their coming
together to eat itasthcydii, viz.. the Sacramental Bread and Wine promifcuoiiliy with their
other Food, as a part of their Meal; and that tho' in the fame Place, yet not all together atone
Time, and in one Company, was not the eating of the Lord's Supper,

2 Body

I CORINTHIANS. 115

Chap. XT.

TEXT. TAR AT ERASE. ^~

j8 But let a man examine Body and Blood of the Lord ^ By this In- 28.
himfeif and fo let him jti^ution therefore of Chrjft, let a Man exa-

:eat of that bread, and . ^ ' r \r u ^ ^' '-, " ,

drink of that cup. Hiine himlelt 'j and accordmg to that', let

NOTES,

^ ''Evox©' '^^eth ftall be liable to the Puniftiment due to one who makes a wrong Ufe of the
Sacramencal Body and Blood of Chrilt in the Lord'^ Supper. What khit Puniftiment was, vrd.
ver. JO. • , .. ;

z8 ''St. Pauly as we have obferved, tells thz Corinthians^ ver. io. that to eat it after the man-
ner they did, was not to eat the Lord's Supper. He celisthem a'lfo, ver. 29. that to cat it with-
out a due, dired and immediate Regard had to the Lord's Body (for fo he calls the Sacramental
Bread and Wine, as our Saviour did in the Infticution) by feparating the Bread and Wine from
the common Ufc of Eating and Drinking for Hunger and Thirft, was to eat unworthily. To
remedy their Diforders .herein, he fets before them Chrift's own Inftitution of this Sacrament ; that
in it they might fee the Manner and End of its Inititution, and by that everyone might examine his
own Comportment herein, whether ic were conformable to that InUitucion, and fuitej to that
End. In the Account he gives of Chrift's Inflitucion, we may obferve thac he particularly re-
marks to them, that this Eating and Drinking -was no pait of common Eating and Drinking for
Hunger and Thirft; but was inftituted in a very folemn manner, after they had fupped, and for
another End, viz.. to reprcfent Chrift's Body and Blood, and to be eaten and drank in remem-
brance of him : Or, as St. Vaul expounds it, to fhew forth his Death. Another Thing which
they might obferve in the Inftitution, was, that this was done by all who were prefent, united
together in one Company at the fame time. All which put together, fliews us what the Exami-
jiation here propofcd, is. For the Defign of the Apoftle here being to reform what he found fault
with, in their celebrating tTie Lord's Supper, 'tis by chat alone we rauft underftand the Directions
he gives them about it, if we will fuppofe he talked pertinently to this captious and touchy People,
whom he was very defirous to reduce from the Irregularities they were run into in this Matter,
as well at feveral others. And if the Account of Chrift's Inftitution be not for their examining
■ their Carriage by it, and adjufting it to it, to what Purpofe is it here \ The Examination there-
I '*fore propos'd, was no other but an Examination of their manner of eating the Lord's Supper by
Chrift's Inftitution, to fee how their Behaviour herein comported with the Inftitution, and the
End for which it was inftituted. Which farther appears to be fo, by the Punilhment annexed to
their Mifcarriages herein ; which was, Infirmities, Sicknefs, and temporal Death, with which
God chaftened them, that they might not be condemned with the unbelieving World, ver. 30, 5a,
For if the Unworthinefs here fpoke of were either Unbelief, or any of thofe Sins which are
ufually made the matter of Examination, 'tis to be prefumed the Apoftle would not wholly have
pafTed them over in Silence : This at Icaft is certain, that the Punilhment of chefe Sins is infinitely
greater than that which God here inflids on unworthy Receivers, whether they who are guilty of
them received the Sacrament or no.

*^ Y^tti ^Tui' Thefe Words, as to the Letter, are rightly tranflated and fo. But that Tran-
slation, T imagine, leaves generally a wrong Senfe of the Place in the Mind of an EngUp Rea-
der : For in ordinary fpeaking thefe Words, Let a Man examine, and fo let him eat, are under-
ftood to import the fame with thefe. Let a Man examine, and then let him eat; as if they fig-
nified no more, but that Examination ftiould precede, and Eating follow ; which I take to be
quite ditferent from the meaning of the Apoftle here, whofe Senfe the whole Defign of the Con-
text fhcws to be this : I here fet before you the Infiitution of Chrifl, by that let a Man examine his
Carriage, kaI iiTcoi, and according to that let him eat: let him conform the manner of his eating to
that.

him

11(5 I CORINTHIANS.

TARATHRASE. TEXT.

Chap. XT.

him eat of this Bread, and drink of this Cup.
29« For he who eats and drinks after an unworthy-
manner, without a due Refpeift had to the
Lord's Body, in a difcriminating ^ and purely
facramental Ufe of the Bread and Wine that
reprefent it, draws PuniHiment ^ on himfelf

30. by fo doing. And hence ic is that many among
you are weak and lick, and a good Number

31. are gone to their Graves. But if we would
difcrimmate ^ our felves, /. e. by our difcri-
minating Ufe of the Lord's Supper, we fhould

32. not be judged, /. e. ^ punifhed by God. But
being punifhed by the Lord, we are corredl-
ed ^, that we may not be condemned here-
after with the unbelieving World. Wherefore

For he that eateth-and t^..
drinkcch un worthily, eat-
eth and dnnketh damna-
tion to hiinfelfj not dis-
cerning the Lord's body.

For this caufe many are j<j-:
weak and lickly among
you, and inany fleep.

For if we would judge jt
our felves, we (hould not
be judged.

But when we are judg- ji
ed, we are chaftened of
the Lord, that we ftiould
not be condemned with
the world.

N O "T E S.

^ 19 Mw J^icDie'iyuvy not di/cyimhathg, not putting a Difference between the Sacramentafl
Bread and Wine (which St. Pauly with our Saviour, calls Chrift's Body) and other Bread and
Wine, in the folemn and feparate Ufe of them. The Corinthians, as has been remark'd, eat the
Lord's Supper in, and wich their own ordinary Suppur, whereby it came not to be fufficiently
diftinguifhed (as became a religious and Chrillian Obfervance fo folcmnly inftituted) from com-
mon Eating for bodily Rtfrefhmtnr, nor ixom x\\i^ ^ewifi Pafchal Supper, and the Bread broken,
and the Cup of BlefTing ufcd in that ; nor did it in this way of eating it, in feparate Com-
panies, as it were in private Families, fhew forth the Lord's Death, as it was dcfigned to do by
the Concurrence and Communion of the whole Aflembly of Chriftians, jointly united in the par-
taking of Bread and Wine in a way peculiar to them, with reference folely to Jefus Chrift. This
was that, as appears by this Place, whxh St. Paitli as we have already explained, calls eating
unworthily.

'^ Dartmatiotii by which our Tranflation renders K^ifjLet, is vulgarly taken for eternal Damna-
tion in the other World ; ^whereas K§iy.A here fignifies Punifhment of ajiother Nature, as appears
by ver. 30, J i.

^ 5 1 Acf.K^ivtriv does no where, that I know, fignify to judge, as it is here tranflated, but always
fignifies to difihguifi or difcrimiimte; and in this Place has the fame Signification, and means the
fame Th:nj,, that it does -ver. '.9. He is little verfed in St. P(T«/'s Writings, who has not obferved
how apt he is to repeat ihc fame Word he had ufed before to the fame Purpofe, tho' in a different,
and (bmetimes a pretty hard Conftruftion ; as here he applies S'ia.K°'iVkriV to the Pirfbns difcrimi-
nating, as in the 19th Verfe to the Thing to be difcriminated, tho' in both Places it be put to
denote the fame Action.

^ E;tf/i'o/>te-0- ct here fignifies the fame that K^ifxa. does, ver. 2.9.

32. ^ ncc/<r6i/o/x£'^<t properly fignifies to becorrcfted, as Scholars are by their MaficT fcr their
good'

ICORINTHIANS. 117

TEXT. TARATHRASE.

Chap. xir.

IJ. Wherefore, my bre-
thren, when yc come to-
other, to eat, tarry one
for another.

54 And if any man hun-
ger, let him eat at home ;
that ye come not toge-
ther unto condemnation.
And the reft will I fee in
Older when I come.

my Brethren, when you have a Meeting for
celebrating the Lord's Supper, ftay for one
another, that you may eat it all together, as
Partakers all in common of the Lord's Table,
without DiviHon or Diftindlion. But if any
one be hungry, let him eat at home to fatisfy
his Hunger, that fo the Diforder in thefe
Meetings may not draw on you the Puniftiment
above-mentioned. What elfe remains to be
rectified in this Matter, . I will fet in order when
I come.

33"

34*

SECT. IX;

CHAP. XII. I XlV-4o«

C O. N ^ E N l* S,

' I ^H E Corinthians feem to have enquired of St. Pauly what Or-
I der of Precedency and Preference Men were to have in their
All^mblies, in regard of their fpiritual Gifts ? Nay, if we may
guefs by his Anfwer, the Queflion they feem more particularly to
have propos'd, was, whether thofe who had the Gift of Tongues,
ought not to take place, and fpeak firft, and be firft heard in their
Meetings ? Concerning this there feems to have been lome Strife,
Maligning and Diforder amongil them, as may be colle<fled from

C/f?.XlL 21 25. andXin.45. and XIV. 40.

To this St. Paul anfwers, in thefe three Chapters, as foUoweth.
I. That they had all been Heathen Idolaters, and fo being Deniers
of Chrift, were in that State none of them Spiritual: But that now
being Chriftians, and owning Jefus to be the Lord, (which could
not be done without the Spirit of God) they were all irvcVfji^liKo},
Spiritual j and fo there was no reafon for one to undervalue another^
as if he were not Spiritual as well as himfelf, Ch» XII. i— ^3.

2. Tha?

.^•i8 I CORINTHIANS.

'CHsp.xn. 2. That tho* there be Diverfity of Gifts, yet they are all by the
V^^^-w jfT^j-j^g Spirit, from the fame Lord, and the fame God, working them
all in every one, according to his good Pleafure. So that in this
Refpedl ahb there is no Difierence or Precedency ; no occafion for
any one's being puffed up, or affefting Priority, ^upon account of
his Gifts, C/7^/>. XII. 4 ii.

3. That the Diverfity of Gifts is for the Ufe and Benefit of the
\\-l Church, which is Chrift's Body; wherein the Members (as in the

natural Body) of meaner Functions are as'much Parts, and as ne-
cefTary in their Ufe to the good of the whole, and therefore to be
honour'd as much as any other. The Union they have as Members
in the fame Body, makes them all equally fhare in one another's
Good and Evil ; gives them a mutual Efteem and Concern one for
another, and leaves no room for Contefls or Divifions amongfl
them about their Gifts, or the Honour and Place due to them upon
that Account, Cbap.Xll. 12— ^-41.

4. That tho' Gifts have their Excellency and Ufe, and thofe who
have them may be zealous in the Ufe of them ; yet the true and fure
Way for a Man to get an Excellency and Preference above others,
is the enlarging himfelf in Charity, and excelling in that ; without
which a Chriflian, with all his fpiritual Gifts, is nothing.

5. In the Comparifon of Spiritual Gifts, he gives thofe the Pre-
cedency which edify mofl, and in particular prefers Prophefying to
Tongues, C/^/>.XIV, i--— 40.

SECT.

I CORINTHIANS.
SECT. IX. N. I.

CHAP. XII. I 3.

TEXT. TARATHRASE.

119

ChatJ.XII.

row concerning fpi-

ciial gifts, Lre-

thrcn, I would not have
you ignorant.
z Ye know that ye were
Gentiles, carried away
unto thefe dumb idols,
even as ye were led.

J Wherefore I give you
to underftand, that no
man fpeaking by the Spi-
rit of God, calleth Jefus
accurfed ; and that no
man can fay that Jefus is
the Lord, but by the Holy
Ghofl.

AS to fpiritual Men, or Men affifted and
aded by the Spirit ', I £hall inform you,
for I would not have you be ignorant. You
your felves know that you were Heathens, en-
gaged in the Worlliip of Stocks and Scones,
dumb, fenfelefs Idols, by thofe who were then
your Leaders. Whereupon let me tell you, that
no one who oppofes Jefus Chrift, or his Religion,
has the Spirit of God ^. And whoever is brought
to own Jefus to be the Meffiah, the Lord ', does
it by the Holy Ghofl. And therefore upon ac-
count of having the Spirit, you can none of you
lay any claim to Superiority ; or have any pre-
tence to flight any of your Brethren, as not har-
ving the Spirit of God as well as you. For all
that own our Lord Jefus Chrift, and believe in
him, do it by the Spirit of God, /. e. can do it
upon no other Ground, but Revelation coming
from the Spirit of God.

NOTES.

I * Uviup.eiTiKwt'i spiritual. We are warranted by a like Ufe of the Word in feveral Places
of S:.P.?«/'s Epiftles, as Ch.U. 1$. and XlV. J7. of this Epiftle, and Gul. VI. i. to take it here
in the Mafculine Gender, {landing for Ptrfons, and not Gifts, And the Context obliges us to un-
derftand it fo: For if wc will have it ftand for Gifts, and not Perfbns, the Scnfe and Coherence
of thefe three firft \'crfes will be very hard to be made out. Btfides, there is Evidence enough,
in feveral Parts of it, that the Subjeft of St. P<r;//'s Difcourfe here is TruivixciTiKoi, Perlbns endowed
with fpiritual Gifts, contending for Precedency in confideration of their Gifts. See -ver. i 3, Sec,
of this Chapter : And to what purpofe elfe, fays he, Chap. XIV. $. Greater is he that prophcfieth,
than he that fpcakcth wi'.h Tongues ?

3 ^ This is fpokcn againft the yeivs, who pretended to the Holy Ghoft, and yet fpoke againft
Jefus Chrift; and denied that the Holy Ghoft was ever given to the Gentiles, v'ld. AHsX. 45.
Whether their Judaizing falfe Apoftle were at all glanced at in this, may be conlidered.

^ Urd. What is meant by Lord, fee NotCy Chap. VIII. 6,

SECT.

120

I CORINTHIANS.

SECT. IX N. 2.

CHAP. XII. 4-

1 1.

CONTENTS.

.4.
.6.

A Nother Confideration which St. Paul offers againfb any Con-
fj^ tention for Superiority, or Pretence to Precedency, upon ac-
count of any fpiritual Gift, is, that thofe diftindt Gifts are all of one
and the fame Spirit, by the fame Lord, wrought in every one by
God alone, and all for the Profit of the Church.

TAR AT ERASE.

E not miftaken by the Diveriity of Gifts ;

for tho' there be Diveriity of Gifts a-

mongft Chriftians, yet there is no Diverfity of
Spirits, they all come from one and the fame
Spirit. Tho' there be Diverfities of Offices in
the Church, yet all the Officers ■" have but
one Lord. And tho' there be various Influxes
whereby Chriftians are enabled to do extraor-
dinary Things ", yet it is the fame God that
works ° all thefe extraordinary Gifts in every
one that has them. But the Way or Gift
wherein every one, who has the Spirit, is to
£hew it, is given him not for his private Ad-
vantage or Honour p, but for the Good and

NOTES.

,5 "' Thefe different Offices are reckon'd up, ver. z8, 8cc.

6 •■' What thefe ecsf^n^aTct were, fee ver, 8— — ii.

** They were very properly called kvi^ynyi.ATA—'^ln-WorkingSy becaufe they were above all
humane Power: Men of themfelves could do nothing of them at all, but it was God, as the
Apoftlc tells us here, who in thefe extraordinary Gifts of the Holy Ghoft, did all that was done;
it was the Effeft of his immediate Operation, as St. Paul alfures us in that parallel Place, Phil.ll.
I J. In which Chapter, ver. 5, and 14. we find that the Philippians ftood a little in need of the
fame Advice which St. Paul fo at large prcflcs here upoa the C«rinthians,

7 P Vid. Rom. XII. 3 8.

TEXT.

NOW there are diver-
fities of gifts, buc
the fame Spirit.

And there are differen- j
ces of adniiniftrations,but
the fame Lord,

And there are diverfi- (J
ties of operations, but it
is the fame God, which
worketh all in all.

But the manifeftation 7
of the Spirit is given to
every man to profit vvichaK

Advaji-

ICORINTHIJNS.

121

TEXT.

TARAT HRASE.

Chap.X]I.

8 For to one is given by
the Spirit, the word 6f
wifdom ; to another the
word of knowledge by
the iame Spirit ;

^ To another faith by
Khe fame Spirit ; to ano-
ther the gifts of healing
by the fame Spirit ;

JO To another the work-
ing of miracles ; to ano-
ther prophefyi to ano-
ther difcerning of fpirits;
to another divers kinds of
tongues; to another the
•interpretation of tongues.

Advantages of the Church. For inflance, to one
is given by the Spirit, the Word of Wifdom %
or the Revelation of the Gofpel of Jefus Chrifl,
in the full Latitude of it, fuch as was given to
the Apoftles ; to another by the fame Spirit, the
Knowledge *■ of the true Senfe and true Meaning
of the Holy Scriptures of the Old Teftament,
for the Explaining and Confirmation of the
Gofpel : To another by the fame Spirit, is given
an undoubting Perfuafion ^ and ftedfafl: Confi-
dence of performing what he is going about ;
to another the Gift of curing Difeafes, by the
fame Spirit: To another the working of Mira-
cles ; to another Prophefy ' ; to another the dif-
cerning by what Spirit Men did any extraordi-
nary Operation; to another Diverfity of Lan-
guages J to another the Interpretation of Lan-
guages. All which Gifts are wrought in Belie-
vers by one and the fame Spirit, diftributing to
every one in particular as he thinks fit,

N O 7' E S.

8 "^ 2o?iA : The Doftrine of the Gofpel is more than once, in the Beginning of this Epifile,
called the Wifdom of God.

"■ Tvuffii is ufed by St. Paul for fuch a Knowledge of the Law and the Prophets.

9 ^ In this Senfe tWh, FaHhy is fometimes taken in the New Teftament ; particularly Chap,
XIII. z. It is difficult, I confefs, to define the precife Meaning of each Word which the Apoftle
ufcs in the 8th, yth, and icth Verfes here. But if the Order which St. Paul obferves, in enu-
merating by ift, ad, 3d, the three firft Officers fet down, iier. i8. viz. F/V/, Apojiles ; Second^
Prophets; Thirdly y Teachers ^ have any relation, or may give any light to thefe three Gifts which
are fct down in the firft Place, here, viz. Wifdom, Knowledgey and Faitby we may then properly
underftand by cro/piAy Wifdom, the whole Doftrine of the Gofpel, as communicated to the Apoftles:
By yvu<ni, Knowledge, the Gift of Underftanding the myftical Senfe of the Law and the Pro-
phets ; and by TTiV/f, Faith, the Alfurance and Confidence in delivering and confirming the Do-
Arine of the Gofpel, which became i^t^ a7 Koiwa, Dolors or Teachers. This at leaft, I think,
may be prefumed, that fince 7oy)'im, and yvum have Khy©" joined to them, and it is faid the
Word jof Wifdom, d^ai the Word of Knowledge, Wifdom and Knowledge here fignify fuch Gifts of
the Mind as are to be employed in Preaching.

10 • Prophefy comprehends thefe three Things; Prediftion, Singing by the Diftate of the
Spirit, and underftanding and explaining the myfterious hidden Senfe of Scripture by an imme-
Haate Illumination and Motion of the Spirit, as we have already (hewn : And that the Prophe-
lying here fpoken of, was by immediate Revelation, vid. Chap. XIV. 29— —5 1.

R SECT.

But all thefe worketh
that one and the felf-fame
Spirit, dividing to every
aian feverally as he wilL

10.

IT,

122

Chap. XII.

22.

33-

24.

I CORINTHIANS.
SECT. IX. iV 3.

CHAR XIL II—

CON'TENTS.

3^-

FROM the neceflarily different Fundions ia the Body, and the
flridt Union, neverthelefs, of the Members adapted to thofe
different Functions, in a mutual Sympathy and Concern one for
another, St. Paul here farther fhews, that there ought not to be any
Strife or Divifion amongft them about Precedency and Preference^
upon account of their diflind: Gifts.

TEXT.

FO R as the body is 12
one, and hath many
members, and all the
members of that one bo-
dy, being many, arc one
body ; fo alfo is Chrill.

For by one Spirit are i ?
we all baptized into one
body, whether we be Jews
or Gentiles, whether we
be bond or free, and
have been all made to-
drink into one Spirit.

TARATHRASE.

O R as the Body being but one, hath ma-

ny Members, and all the Members of

the Body, tho' many, yet make but one Body ;
fo is Chrift, in refped: of his myftical Body the
Church. For by one Spirit we are all bapti-
zed into one Church, and are thereby made
one Body, without any Pre-eminence to the
jfew "" above the Gentile ; to the Free above
the Bond-man : And the Blood of Chrift, which
we all partake of in the Lord's Supper, makes
us all have one Life, one Spirit j as the fame
Blood, diffufed through the whole Body, com-
municates the fame Life and Spirit to all the
Members. For the Body is not one fole Mem-
ber, but confifts of many Members, all vital-
ly united in one common Sympathy and Ufe-

NOTES.

13^ The naming of the yeivs here with Gentiles, and fettlng both on the fame Level irhen
converted to Chriftianicy, may probably be done htrc by St. Paul with reference to the falfe
Apoftle, who wisayezv, and fcems to have claimed foau- Pre eminence as due to him upon that
Account : Whereas, among the Members of Chrift, w'lich all make but one Body, there is no
Superiority or other DiQinctioa, but as by rhc fcvcral Gifts bellowed on them by God, they
contribute more or lefs 10 the Edification of the Chuich,

I . -- . - fulnefs.

For the body is not one 14
member, but many.

I CORINTHIANS.

TEXT.

15 If the foot fliall fay,
Becaufe I am not the
hand, I am not of the
botly ; is it therefore not
of the body?

1 6 And if the earlhall fay,
Becaufe I am not the eye,
I am not of the body ; is
it therefore not of the
body ?

17 Ifthe whole body were
an eye, where were the
hearing ? If the whole
were hearing,uhere were
the fmelling ?

i8 But now hath God fet
the members, every one
of thera in the body, as it
hath pleafed him.
IQ And if they were all
one member, where were
the body?
2Q But now are they ma-
ny members, yet but one
body.
11 And the eye cannot fay
unto the hand, I have no
need of thee : nor again,
the head to the feet, I
have no need of yoii.
jz, Nay, much more thofe
members of the body
which feem to be more
feeble are necelTary.
23 And thofe members of
the body, which we think
to be lefs honourable, up-
on thefe we bcftow more
abundant honour,and our
uncomely parts have more
abundant comelinefs.
14 For our comely parts
have no need : but God
hath tempered the body
together, having given
more abundant honour to
that part which lacked :
- 5 That there fliould be no
fchifm in the body ; but
that the members lliould

TARATHRASE.

123

Chap.Xir.

^5-

16.

^7-

19,

fulnefs. If any one have not that Fundlon or
Dignity in the Church which he defines, he
muft not therefore declare that he is not of the
Church ; he does not thereby ceafe to be a
Member of the Church. There is as much
need of feveral and diflind Gifts and Fun-
aions in the Church, as there is of different
Senfes and Members in the Body; and the
meanefl; and leaft honourable would be miffed
if it were wanting, and the whole Body would
fuffer by it. Accordingly, God hath fitted fe-
veral Perfons, as it were fo many diflind Mem-
bers, to feveral Offices and Fundions in the
Church, by proper and peculiar Gifts and Abi-
lities, which he has beftowed on them accord-
ing to his good Pleafure. But if all were but
one Member, what would become of the Body ?
There would be no fuch Thing as a human
Body ; no more could the Church be edified,
and framed into a growing, lafting Society,
if the Gifts of the Spirit were all reduced to
one. But now, by the various Gifts of the
Spirit beflowed on its feveral Members, it is
as a well organized Body, wherein the mofl
eminent Member cannot defpife the meanefl.
The Eye cannot fay to the Hand, I have no
need of thee ; nor the Head to the Feet, I have
no need of you. It is fo far from being fo, that
the Parts of the Body that feem in themfelves
weak, are neverthelefs of abfolute Neceffity.
And thofe Parts which are thought leafl ho-
nourable, we take care always to cover with
the more Refpedt ; and our leafl graceful Parts
have thereby a more fludied and adventitious
Comelinefs. For our comely Parts have no
need of any borrowed Helps or Ornaments.
But God hath fo contrived the Symmetry of 25.
K 2 the

20.

21.

22.

23-

24.

124

Chap. XII.

I CORINTHIANS.

TARATHRASE.

the Body, that he hath added Honour to thofe
Parts that might feem naturally to want it j

26, that there might be no Difunion, no Schifm in
the Body, but that the Members fhould all have
the fame Care and Concern one for another, and
all equally partake and fhare in the Harm or
Honour that is done to any one of them in par-

tj. ticular. Now in like manner you are, by your
particular Gifts, each of you in his peculiar Sta-
tion and Aptitude, Members of the Body of

28. Chrift, which is the Church j wherein God hath
fet firft fome Apoftles, fecondly Prophets, thirdly
Teachers, next Workers of Miracles, then thofe
who have the Gift of Healing, Helpers '^, Go-
vernors '', and fuch as are able to fpeak Diver-

29. iity of Tongues. Are all Apoftles ? are all Pro-
phets ? are all Teachers? are all Workers of

30. Miracles ? Have all the Gift of Healing ? do
all fpeak Diverfity of Tongues ? are all Inter-

3 1. preters of Tongues ? But ye conteft one with
another, whofe particular Gift is beft, and moft,
preferable ^ ; but I will {hew you a more excel-
lent way, viz. Mutual Good-will, Affection,,
and Charity.

N'O f E S.

TEXT.

have the fame care one
for another.

And whether one mem- Z6 ^
ber fuffer, ali the mem-
bers fuffer with it ; or
one member be honoured,
all the members rejoice
with k.

Now ye are the body j^j ^
of Chrift, and members
in particular.

And God hath fet fbme i8
in the church, firft apo-
ftles, fecondarily prophets,
thirdly teachers, after
that miracles, then gifts
of healings, helps, go-
vernments, divcrfities of
tongues.

Are all apoftles? are 29.
all prophets ? are all tea-
chers ? are all workers of
miracles ?

Have alJ the gifts of 50 •
healing? do all fpeak
with tongues ? do all in-
terpret ?

But covet carneftly the 3 i^
beft gifts : And yet ftew I
unto you a more excel-
lent way.

SECT.

i8 * 'AcT/X)i4e<?j HeJpJy Dr. Lightfoot takes to be thofe who accompanied the Apoftles, were
fent up and down by them in the Service of the Gofpel, and baptized thofe that were converted
by them.

' l^vCi^yn<rtif, to be the fame with difcerning of Spirits, <oer> 10.

31 y That this is the Apoftle's Meaning here, is plain, in that there was an Emulation
amongft them, and a S:rife for Precedency, on account of the feveral Gifts they had, (as we have
already obferved from feveral Paflages in thi» SeAion) which made them in their Aflemblies
defire to be heard firft. This was the Fault the Apoftle was here correfting ; and 'tis not like-
ly he ftiould exhort ihera all promifcuoufly to feek the principal and moft eminent Gifts at the
End of a Difcourfe,^ wherein he had been demonftrating to them by the Example of the hu-
mane Body, that there ought to be Diverfities of Gifts and Funftions in the Church, but that
there ought to be no SchiCn, Emulation, or Conteft amongft them, upon the Account of the
£zcrciif; of thofe Gifw. That they were all ufeful iq their Places, aad no Meaaber was at all

■ ' to-

ICORINTHIANS.
SECT. IX. N./^.

CHAP. XIII. I 13.

CONTENTS.

ST. Paul having told the Corinthians, in the 1 aft Words of the
precedent Chapter, that he would fhew them a more excellent
Way than the emulous producing of their Gifts in the AlTembly ;
he in this Chapter telJs them, that this more excellent Way is Cha-
rity, which he at large explains, and fhews the Excellency of.

J25

Chap.XIir:

TEXT.

t nr^Hough I fpeak with
X. the tongues of men
and of angels, and have
noc charity, I am become
as founding brafs, or a
tinkling cymbal.

5 And though I have the
gift of prophefy, and un-
dcrAand all Qiyfterie9,aod

TARATHRASR

IF I fpeak all the Languages of Men and An-
'' gels % and yet have not Charity to make
ufe of them entirely for the Good and Benefit
of others, I am no better than a founding Brafs,
or noify Cymbal % which filts the Ears of
others, without any Advantage to it felf by
the Sound it makes. And if I have the Gift of
Prophefy, and fee in the Law and the Pro-

N O T E S.>

to be the lefs honoured or valatdfor the Gift he had, though it were not one of the firft Rank.'"^
And in this Senfe the Word ^nhvp is taken in the next Chapter, ver. 4. where St. Paul purfuing
the fame Argument, exhorts them to mutual Charity, Good-will and Affedion, which he alTures
them is preferable to any Gifts whatlbcver. Befides, to what purpofe fhould he exhort them to
fovet earnejlly the beji Gifts, when the obtaining of this br that Gift did noc at all lie in their
Defires or Endeavours ? the Apoitle having juft before told them, wr. n. that the Spirit divides
thafe Gifts to every Man fever ahy, as he will; and thofe he writ to, had their Allotment already.
He might as reafonably, according ro his own Doftrine, in this' very Chapter, bid the Foot
covet to be the Hand, or the Ear to be the Eye. Let it be remembred therefore, to redify
this, that St. Paul fays, ver. 17. of this Chapter, Jfthe whole Body were the Bye, where were the
Jiearing? &c. St, Paul does not ufe to crofs his own Defign, nor contradict his own Rea-
ibning.

I * Tbngues of AngeJs are mentioned here according to the Conception of the ^ews.

* A Cymbal confiltcd of two large hollowed Plates of Brafs, with broad Brims, which were
flruck one againft another, to fill up the Symphony in great Conforts of Mulick ; they made a
great deep Sound, but had fcarce any Variety of muncal Notes.

phetg

126

I CORINTHIANS.

^^v^' T ARATHRASE. TEXT.

5-
6.

phets all the Myfterles ^ contained In them,
and comprehend all the Knowledge they teach;
and if I have Faith to the highefl Degree, and
Power of Miracles, fo as to be able to remove
Mountains % and have not Charity, I am no-
thing; lam of no Value: And if I beftow all
I have In Relief of the Poor, and give my felf
to be burnt, and have not Charity, it profits
me nothing. Charity is long-fuftering, is gen-
tle and benign, without Emulation, Infolence,
or being puffed up ; is not ambitious, nor at all
felf-interelled ; Is not fharp upon others Fail-
ings, or inclined to ill Interpretations : Cha-
rity rejoices with others when they do well ; and
when any thing is amifs, Is troubled, and co-
vers their Failings : Charity believes well,
hopes well of every one, and patiently bears
with every thing "^ : Charity will never ceafe,
as a Thing out of ufe ; but the Gifts of Pro-
phefy, and Tongues, and the Knowledge where-
by Men look Into, and explain the Meaning of
the Scriptures, the Time will be when they will
be laid afide, as no longer of any Ufe : For the
Knowledge we have now in this State, and the
Explication we give of Scripture, is fhort, par-

NOTES.

all knowledge; and tho*
I have all faith, fb chat I
couLi remove mountains,
and have no charity, I am
noching.

And though I beftow
all my goods to feed the
poor, and though I give
my boJy to be burned,
and have not charity, ic
pronrech me nothing.

Chariry fuftercch long,
and is kind; chariry envi-
eth not; charity vaunteth
not ic felij is not puffed,
up:

Doth not behave it felf
unfeemly, fecketh not her
own, is not eafily provo-
ked, thinkcth no evil,

Rcjoiceth not in ini-
quicy, but rcjoiceth in
the truth :

Bearcth all things, be-
lieveth all things, hopeth
all things, endureth all
things.

Charity never faileth :
but whether there be pro-
phcfies, they fhall fail ;
whether there be tongues,
they fhall ceafc ; v\htther
there be knowledge, it
ftiall vanifh away.

For we know in part,
and we prophefy ia part.

z ^ Any Predidions relating to our Saviour, or his Doftrine, or the Times of the Gofpel, con-
tained in the Old f cltamenr, in Types, or figurative and obfcure Expreliions, not underflood
before his comiiij^, and being revealed to the World, St. Paul calls Myfiery, as may be fcen all
through his Writings. So that Myfievy and Km'U.'Iedge are Terms here ufed by St. Paul to fignify
Truths concerning Chriil to come, contained in the Old Teftament ; and Prophefy, the under-
ftanding of the Typu and Prophelies containing thofe Tru:hs, fo as to be able to explain them to
others.

' To remote Mountains, is to do what is next to impoflib!e.

7 * May we not fuppofe, that in this Defcription of Charity, St. Paul intimates, and tacitly
repiovcs their contrary Carriage, in their Emulation and Contefts about the Dignity and Preferciice
of their fpiritual Gifts?

rial

I CORINTHIANS. 127

TEXT, ¥ AKAT HRASE.

Chap xiir.

10 But when that which
is perfecft is come, then
that which is in pare
fhall be done away.

yj When I was a chiUI, I
fpake as a child, 1 under-
{iood as a child, I thought
as a child : but when I
became a man_, I put a-
way childifli things.

1,2, For now we fee thro*
a glafs darkly ; but then
face to face : now I know
in part ; but then flial! I
know even as alfo I am
known.

J , And now abideth faith,
hope, cTiaricyjihefe three ;
but the greateft of thefe
is charity.

tial and defe(flive. But v/heii hereafter vv'e
fliall be got into the State of Acconipliiliment
and Perfe6lIon, wherein we are to remain in" the
other World, there will no longer be any need
of thefe imperfedter Ways of Information,
whereby we arrive at but a partial Knowledge
here. Thus when I was in the imperfed: State
of Childhood, I talk'd, I underftood, I reafoned
after the imperfed: manner of a Child ; but
when I came to the State and Perfedlion of Man-
hood, I laid afide thofe childifli Ways. Now
we fee but by Reflection, the dim, and as it
were enigmatical, Reprefentation of Things ;
but then we fliall fee Things diredly, and as
they are in themfelves, as a Man fees another
when they are face to face. Now I have but
a fuperficial, partial Knowledge of Things, but
then I fliall have an intuitive, comprehenfive
Knowledge of them ; as I my felf am known,
and lie open to the View of fuperior Seraphick
Beings, not by the obfcure and imperfect Way
of Dedu(ftions and Reafoning. But then even in
that State, Faith, Hope, and Charity will re-
main: But the greateft of the three is Charity,

lO.

II,

12.

SECT.

128 I CORINTHIANS.

CHap XIV.

SECT. IX. N.t^.

C H A P. XIV. I 40.

CONTENTS.

ST. Paul in this Chapter concludes his Anfwer to the Corin*
thiafiSy concerning fpiritual Men and their Gifts ; and having
told them that thofe were mofl preferable that tended moil to Edi-
fication, and particularly fhewn that Prophefy was to be preferred
to Tongues, he gives them Dire(aions for the decent, orderly and
.profitable Exercife of their Gifts in their Aflemblies.

TAR AT ERASE. TEXT.

I, TT E T your Endeavours, let your Purfuic TTOilow after charity, j

JL, therefore be after Charity; not that you t:lS/?£:"i

Ihould negledt the Ufe of your fpiritual Gifts % may prophefy.
efpecially the Gift of Prophefy: For he that

N 0 T E S.

I * ZmAbts t« TViviietrmi.. That (^\)K^v does not fignify to covet or deprey nor can be un-
derftood to be fo ufed by St. Paul in this Sedion, I have already fliewn, Chap. XII. 3 i. That ic
has here the Senfe that I have giyen it, is plain from the fame Dircdion concerning fpirituai
Gifts, repeated ver. 319. in thefe Words, ^i)KXri ri '7r§o(piiT<ii&iv Kj to hctKbiv yKuff<yAii ^xn
auKviTi ; the ivleaning in both Places being evidently this : That they (hould not negleft the
Ufe of their fpiritual Gifts ; efpecially they fhould, in the firft Place, cultivate and exercife the
Gift of Prophefying, but yet fhould not wholly lay afide the fpeaking with Variety of Tongues
in their Aflemblies. It will, perhaps, be wondred why St. Paul fhould employ the Word ^r)h!dV
in (b unufual a Senfe ; but that will eafily be accounted for, if what I have remarked. Chap. XIV.
15. concerning ScPa^rs Cuftom of repeating Words, be remcmbred. But befides what is fa-
miliar in St. Paul's way of Writing, we may £nd a particular Reafbn for his repeating the Word
^»iA.b|/ here, tho' in a fomewhat unufual Signification. He having by way of Reproof told then;,
that they did ^h\ki> ta yojU-tjyjLTA to. p^felTo,''*, had an Emulation, or made a flir abouc
TKhofe Gifts were beft, and were therefore to take place in their Aflfemblies, to prevent their
thinking that ^Y\Kiv might have too harfh a Meaning, (for he is in all this Epiftlc very tender of
offending them, and therefore fweetens all his Rcproofj as much at pofTible) he here takes it up
again, and ufes ic more than once in a way that approves and advif-is that they fhould ^wKhv
•srviv fXATHiei ', whereby yet he means no more, but that they fhould not negleft their fpiritual
Gifts : He would have them ufe them in their AlTcmblies, but yet in fuch Method and Order 03
}ie direfts.

ipeaks

I CORINTHIANS.

129

TEXT.

t For he that fpeakcth iti
an unknown tongue ,
fpeaketh not unto men,
but unto God : for no
man itndcrftandeth him :
howbtit in the fpirit he
fpeakcth mydeiies.

5 But he chat prophe-
fieth, fpeaktth un.o men
to edification, and ex-
hortation, and comfort.

4 He that fpeaketh in an
unknown tongue, edifieth
himfclf: but he that
prophelkth, edifieth the
church.

$ I would that ye all fpake
with tongues, but rather
that ye prophefied : for
greater is he that prophe-
liahjthan he that fpeaketh

TARAT HRASE.

Ch?p.XIV.

fpeaks in an unknown Tongue ^, fpeaks to
God alone, but not to Men, for no body un-
derftands him ; the Things he utters by the
Spirit in an unknown Tongue, are Myfteries,
Things not underftood by thofe who hear them.
But he that prophefieth ^^ fpeaks to Men ;
who are exhorted and comforted thereby, and
help'd forwards in Religion and Piety. He that
fpeaks in an unknown Tongue ^, edifies him-
felf alone; but he that prophefieth, edifieth the
Church. I wifh that ye had all the Gift of
Tongues, but rather that ye all prophefied; for
greater is he that prophefieth, than he that
fpeaks with Tongues, unlefs he interprets what

N O T' E S.

2 ^ He who attentively reads this Seftion, about fpiritual Men and their Gifts, may find rea-
fon to imagine that it was thofe who had the Gift of Tongues, who caufed the Diforder in the
Church at Corinth, by their Forwardnefs to (peak, and ftriving to be heard firft ; and fb taking
up too much of the Time in their Aflemblics, in fpeaking in unknown Tongues. For the reme-
dying this Diforder, and better regulating of this Matter amongft other Things, they had recourfc
to S:.Paul. He will not eafily avoid thinking fo, who confiders,

ifi. That the firft Gift which St. Paul compares with Charity, Chap. XIII. and extremely im-
dervalues, in comparifbn of that Divine Virtue, is the Gift of Tongues : As if that were the
Gift they mod aflfcfted to ftiew, and moft valued themfelvcs upon ; as indeed it was in it felf
moft fitted for OHentation in their Aflemblies, of any other, if any one were inclined that way :
And that the Corinthinns in their prefent State were not exempt from Emulation, Vanity and
Oftentation, is very evident.

^dly. Thar, Chap. XIV. when St. Vanl compares their fpiritual Gifts one with another, the firft,
nay, and only one, that he debafes and depreciates ia comparifbn of others, is the Gift of
Tongues, which he difcourfcs of for above 10 Verfes together; in a way fit to abate a too high
Efteem, and a too exceifive Ufe of it in their Aflemblies ; which we cannot fuppofe he would
have done, had they not been guilty of fome fuch Mifcarriages in the cafe, whereof the i4tK
Verfe is not without an Intimation.

idly. When he comes to give Dircdions about the Exercife of their Gifts in their Meeting!,
this of Tongues is the only one that he reftrains and limits, vcr. 17, 18.

3 5 What is meant by I'lopheTying, fee Chap. XII. 10.

<^ '' By y\co<Ti7i]y unkvomn Tovgue, Dr. LJghtfoot in this Chapter underftands the Hebrew
Tongue ; which, as he obferves, was ufed in the Synagogue in reading the facred Scripture,
in Praying, and in Preaching. If that be the Meaning of Tovgtie here, it fuits well the Apoftle's
Dcfign, which was to take them off from their ^ev;ip falfe Apoftle, who probably might have
encouraged and promoteii this fpeaking of Hebrew in their AHemblies.

I30 I CORINTHIANS.

TARATHRASE. TEXT.

Chap.XIV.

IQ.

2 1.

he delivers in an unknown Tongue, that the
Church may be edifted by it. For example,
fliould I apply my felf to you in a Tongue you
knew nor, vvhat good (hould I do you, unlefs
I interpreted to you what I faid, that yau
might underftand the Revelation, or Know-
ledge, or Prophefy, or Dodtrine ' contained
in it? Even inanimate Inftruments of Sound,
as Pipe, or Harp, are not made ufe of to make
an infignificant Noife; but d}ilin(5t Notes, ex*
preffing Mirth, or Mourning, or the like, are
play'd upon them ; whereby the Tune and
Compofure is underftood. And if the Trum-
pet found not fome Point of War that is un-
derftood, the Soldier is not thereby inftrudled
what to do. So likewife ye, unlefs with the
Tongue which you ufe, you utter Words of a
clear and known Signification to your Hearers,
you talk to the Wind, for your Auditors under-
iland nothing that you fay. There is a great
number of fignificant Languages in the World,
I know not how many, every Nation has its
own ; if then I underftand not another's Lan-
guage, and the Force of his Words, I am to
him, when he fpeaks, a Barbarian, and what-

NOTES,

with tongues, except he
interpret, that the church
may receive edifying.

No\v,brethren,ifIcome 5
unto you fpeaking with
tongues, what fliall I pro-
fit you,except I llialj fpeak
to you either by revela-
tion, or by knowledge,
or by prophefy ing, or by
dodjine ?

And even things with- 7
out Jife giving found,
whether pipe or harp, ex-
cept they give a diilin-
ftion in the founds, how
ftiall it be known whac
is piped or harped ?

For if the trumpet give 8
an uncertain found, who
ftiall prepare himfelf to
the battel ?

So likewife you, except 9
ye utter by the tongue
words eafy to be' under-
ftood, how {hall it be
known what is fpoken ?
for ye (hall fpeak into the
air.

There are, it may be, 10
fo many kinds of voices
in the world, and none
of them is without ligni-
fication.

Therefore ifl know not 11
the tEeaning of the voice,

6 ' 'Tis not ro be doubted but thefe four diftinft Terms ufed here by the Apoftle, had each
his didind Signiiication in his Mind and Intcntioni whether what may be colkded from theft
Mpiftles, may fufflciently warrant us to underftand them in the follovvmg Significations, I leave
to the Judgment of others. Jji. 'ATOKciKv-^'Ki Revelation, fomething revealed by God imme-
diately to the Pcrf n, vid. ver. 50. idly. yvS>7i<;., Kwivkdgz ; the underflanding the myOicai
and evangelical Senfc of Palfagcs in the Old Teltamenr, relating to our Saviour and the Gofjjel,
^dlj. T^9pv)THrf, Prophefy^ an infpired Hymn, vid. ver. 26. ^tkly. AiJ'ct.ityi, Docirine ; any
Truth of the G-jfpt! concerning Faith or Manners. But whether this, or any other precile
Meaning of thefe Words can be certainly made out now, it is perhaps of no groat Ncccil'ity to be
over-curious ; it being enough, for the underftanding the Scnfe and Argument of the Apoftle here,
10 know that thefe Terms Itand for fome intelligible Difcourfe tending to the Edification of the
Church, though of what kind each of them was in particular, we certainly know not.

ever

I CORINTHIANS,

TEXT.

I {hall be unto him that
fpeaketh, a barbarian ;
and he chat fpeakethjAiall
be a barbarian unto ms,

11 Even fo ye, forafir.uch
as yc are zealous of fpiri-
tual giffs, feck that ye
may excel to the edifying
of the church.

J , Wherefore let him that
fpeaketh in an unknown
tongue, pray that he may
interpret.

lA For if I pray in an un-
known tongue, my fpiric
prayeth, but my under-
iianding is unfruitful.

I ^ What is it then ? I will
pray with the Spirit, and
I will pray with the un-
der(\andtng alfo : I will

TARATHRASE.

Chap.XIV.

ever he fays, is all gibberidi to me : And Co is it
with you i ye are Barbarians to one another,
as far as ye fpeak to one another in unknown
Tongues. But fince there is Emulation amongft l2o
you concerning fpiritual Gifts, feek to abound
in the Exercife of thofe which tend moft to the
Edification of the Church. Wherefore let him 13.
that fpeaks an unknown Tongue, pray that he
may interpret what he fays. For if I pray in 14.
the Congregation in an unknown TongOe,
my Spirit, it is true, accompanies my Words
which I underftand, and fo my Spirit prays ^ ;
but my Meaning is unprofitable to others, who
underftand not my Words. What then is to i^c
be done in the Cafe .? Why, I will, when mo-
ved to it by the Spirit, pray in an unknown
Tongue, but fo that my Meaning ^ may be
underflood by others j i. e. I will not do it, but
when there is fome body by to interpret " i

NOTES.

14 *^ fliia rt evident from vef, 4. where it is faid. Hi that fpeaketh <wUh a Tongue^ edifes
Ibimfelf.

15'! will not pretend to juftify this Interpretation of tu yoi, by the exad Rules of the
Creek Idiom ; but the Senfe of the Place will, I think, bear me out in it. And. as there is
occafion often to remark, he muft be lictle verfed in the Writings of St. Panlj who does not oli-
ferve, that when he has ufed a Term, he is apt to repeat it again in the fame Difcourfe in a
Way peculiar to himfelf, and fomewhat varied from its ordinary Signification ; fo having here
in the foregoing Verfe ufed vh( for the Sentiment of his own Mind, which was unprofitable
to others when he pray'd in a Tongue unknown to them, and oppofed it to TcsC^et, which he
ufed there for his own Senfe, accompanying his own Words, intelligible to himfelf, when by
the Impulfe of the Spirit he pray'd in a foreign Tongue, he here in this Verfe continues to uie
Praying, ru 'xviviJ-ctri, and t« for, in the fame Oppofition ; the one for praying in a firange
Tongue, %vhich alone his own Mind underflood and accompanied ; the other for praying (b,
as that the Meaning of his Mind in thofe Words he uttered, was made known to others,
(b that they were alfo benefited. This Ufe of rrvzvyLctTi is farther confirmed in the next Verfe;
and what he means by vn here, he exprefles by d'ltt ^•aJf, ver. 19. and there explains the mean-
ing of it.

"* For fo he orders in the Ufe of an unknown Tongue, ver, 17,

S 2

And

132 I CORINTHIANS.

TARATHRASE. TEXT.

Chap.XIV.

And fo I will do alfo in Singing " ; I will fing
by the Spirit in an unknown Tongue, but I
will take care that the Meaning of what I
fing Ihall be underftood by the Afliftants. And

l6. thus ye fhould all do in all like Cafes. For if
thou, by the Impulfe of the Spirit, giveft Thanks
to God in an unknown Tongue, which all un-
derftand not j how {hall the Hearer, who in this
Refpecft is unlearned, and being ignorant in
that Tongue, knows not what thou fayeft,
how fhall he fay Amen ? How ihall he join
in the Thanks which he underflands not ?
Thou indeed giveft Thanks well, but the other
is not at all edified by it. I thank God, I fpeak
with Tongues more than you all ; but I had
rather fpeak in the Church five Words that are
underftoodj that I might inftrudt others alfo,
than in an unknown Tongue ten thoufand,
that others underftand not. My Brethren, be
not in Underftanding Children, who are apt
to be taken with the Novelty or Strangenefs
of Things : In Temper and Difpofition be as
Children, void of Malice ** ; but in Matters of
Underftanding be ye perfedt Men, and ufe your

21. Underftandings p. Be not fo zealous for the
Ufe of unknown Tongues in the Church, they
are not fo proper there : It is written in the

17-
1 8.

19.

20.

fing with the fpiric, and
I will (ing with the un-
derlianding alfo.

Elfe when thou (halt i5
bids with the fpirir, how
fhali he chac occupieth che
room of the unlearned,
fay Amen at thy giving
of thanks, feeing he un-
derltandech not what
thou fay e It ?

For thou verily giveft 17
thanks well, but the other
is not edified.

I thank my God, 1 18
Ipeak with tongues more
than you all :

Yet in the Church 1 19
had rather ipeak five
words with my under-
ftanding, that by my voice
I might teach others alio,
than ten thoufand words
in an unknown tongue.

Brethren, be not chil- iO
drcn in underftanding:
howbeit, in malice be ye
children, but in under-
ftanding be men.

In the law it is writ- zi
ten, With men of other
tongues, and other lips,

N O t E S.

" Here it may be obferved, that as in their public Prayer one pray'd, and the others held their
Peace, fb it was in their Singing ; at kaft in that Singing which was of extempory Hymns, by
the Impulfe of the Spirit.

lo ^ By KAKiUy Malice^ I think is here to be underftood all forts of ill Temper of Mind, con-
trary lotheGentlenefs and Innocence of Childhood ; and in particular jheir Emulation and Strife
about the Excrcife of their Gifts in their Aflemblicj,

» Vid. .Rm.XVI. 19. £/>/&. IV. 13—15.

Law

ICORINTHIJNS. 13^

TEXT. TAR AT ERASE.

Chap.XlV.

will I fpeak unto this pto-
pie : and yet for all that
will they not hear me,
faith the Lord.

\Vhertfoie tongues are
for a fign, not to ihcm
rhat believe, but tothtm
that believe not : but pro-
phefying ferveth not for
them that believe not, but
for them which believe.

If therefore the whole
church be come together
into one place, and all
fpeak with tongues, and
there come in thofe that
are unlearned, or unbc«
lievers, will they not fay
that ye are mad ?
24 But if all prophefy,and
there come in one that
believeth not, or one un-
learned, he is convinced
of all, he is judged of all :

And thus are the fecrets
of his heart made mani-
fefl; and fo falling down
on his face he will worftiip
God, and report that God
is in you of a truth.
16 How is it then, bre-
thren? when ye come to-
gether, every one of you
hath a pfalm, hath a do-

Law % With Men of other Tongues, and
other Lips, will I fpeak unco this People j and
yet for all that will they not hear me, faith the
Lord. So that you fee the fpeaking of fhrange ,22.
Tongues miraculoufly, is not for thofe who are
already converted, but for a Sign to thofe who
are Unbelievers : But Prophefy is for Belie-
vers, and not for Unbelievers ; and therefore
fitter for your AlTemblies. If therefore, when 23,
the Church is all come together, you fhould
all fpeak in unknown Tongues, and Men un-
learned, or Unbelievers, fhould come in, would
they not fay that you are mad ? But if ye all 24.
prophefy, and an Unbeliever or ignorant Man
come in, the Difcourfes he hears from you reach-
ing his Confcience, and the fecret Thoughts
of his Heart, he is convinced, and wrought
upon J and fo falling down worfhips God, and 25.
declares that God is certainly amongfl you.
What then is to be done. Brethren ? When ye 26.
come together, every one is ready % one
with a Pfalm, another with a Dodlrine, ano-
ther with a ftrange Tongue, another with a
Revelation, another with Interpretation. Let

N 0 t: E s.

11 ^ The Bo:;k3 of Sacred Scripture, delivered to the jfev^s by Divine Revelation, under the
Law, before the Time of the Gofpel, which we now call the Old Teftament, are in the Writinj^j
of the New Teftament called fometimes tlehaiv, the Prophets, and the Pfalms, as Z,;*;^^ XXIV. 44.
Tomctimts the Lain atid the Propleijf zs Affs XyilV. 14. And fometimes they are ail compre-
hended under this one Name, the Law, as here; for the PalTage cited is in Ifaiah.

z6 "■ 'Tis plain, by this whole Difcourfe of the Apoftle's, that there were Contentions and
Emulations amongft them for Precedency of their Gifts ; and therefore I think '.KO-^oi S;^h, may
be render'd, every one is ready, as impatient to be firlt heard. If there were no fuch Diforder
amongft them, there would have been no need for the Regulations given in the End of this
Verfe, and the ftvcn Verfes following ; efpecially ver. 31, 32. where he tells them, they all may
prophefy one by one, and that the Motions of the Spirit were not fo ungovernable, as not to
leave a Man Mafter of himfelf. He muft no: think himfelf under a Neceftity of fpeaking, as
ibon as he found any Impulfc of the Spirit upon his Mind.

all

134-

I CORINTHIANS.

TARATHRASE.

.27.

2S.

:2g.

30-

31-

.32.

fame Meeting,
and difcufs it.
the Meaning of

all Things be done to Edification, even though
^ any one fpeak in an unknown Tongue, which
is a Gift that feems lead intended for Edifica-
tion ' ; let but two or three at moft, at any one
Meeting, fpeak in an unknown Tongue, and
that feparately one after another ; and let there
be but one Interpreter ". But if there be no
body prefent that can interpret, let not any one
ufe his Gift of Tongues in the Congregation,
but let him filently within himfelf fpeak to him-
felf, and to God. Of thofe who have the Gift
of Prophefy, let but two or three fpeak at the

and let the others examine

But if, during their Debate,

it be revealed to one that fits
by, let him that was difcourfing of it before
give off. For ye may all prophefy one after
another, that all may in their Turns be
Hearers, and receive Exhortation and Inflru-
dion. For the Gifts of the Holy Ghoft are
not like the Pofi^eflion of the Heathen Priefts,
who are not Mailers of the Spirit that pof-
feffes them : But Chriftians, however filled

NOTES,

17 ^ St. Paul has faid in this Chapter as much as conveniently could be faid to reflrain iheJf
fpeaking in unknown Tongues in their AiTemblies ; which feems to be that wherein the Vanity
and orientation of the Corinthians was moft forward to fhew it felf. It is not, fays he, a Gift
intended for the Edification of Believers ; however, fince you will be exercidng it in your Meet-
ings, let it always be fo ordered, that it may be for Edification. Eits I have render'd ahho ^
So I think it is fon-ictimes ufed, but no where, as I remember, fimply for ;/, as in our Tranfla-
tion ; nor v.'ill the Senfe here bear whether^ which is the common Signification of sire. And
therefore I take the Apoftlc's Senfe to be this : You muft do nothing but to Edification, tho* y»u
fpeak in an unknown Tongue \ even an unknown Tongue mud be made ufe of, in your AITem'
blies, only to Edification.

* Vid. Ver. i, and 4.

" The Rule of the Synagogue was. In the Law let one read, and one interpret ; In the Pro-
jphets let one read, and two interpret : In I.fiher ten may read, and ten interpret. *Tis not im-
probable that foni6 fuch Difordcr had been introduced into the Church olC^rinib by their Judai-
•iing falfe Apoftle, which Sf. ^wl would here put an End to.

2 with

TEXT.

(ferine, hath a tongue, hath
a revelation, hath an inter-
pretation. Let all things
b;; done to edifying.

If any man fpeak in an -7
unknown tongue, let ic
ba by two, or at the
moft by three, and that
by courfe ; and let one
interpret.

But if there be no in- 18
terpreter, let him keep
lilence in the church ;
and let him fpeak to him-
lelf, and to God.

Let the prophets fpeak 29
two or three, and let the
other judge.

If any thing be reveal- jo
ed to another that fitteth
by, let the firfl hold his
peace.

For ye may all prophe- 31
fy one by one, that all
may learn, and all may
be comforted.

And the fpirits of the 34
prophets are fubjeft to
the prophet*.

I CORINTHIANS.

TEXT.

j.j For God is not the au-
thor of confufion, but of
peace, as in all churches
of the faint).

XA Let your women keep
filence in the churches :
for it is not permitted
unto them to fpeak ; but
they are commanded to
be under obedience, as
alfo faith the law.
,-, And if they will learn
^ Uny thing, let them ask
their husbands at home :
for ic is a ftiame for wo-
men to fpeak in the
church.

:{i What ? came rhe word
of God out from you ?- or
came it unto you only ?

j7 If any man think him-
felf to be a prophet, or
fpiritual, let hini_ackcow-

TARATHRASE.

19?

Chap.XIV.

with the Holy Ghoft, are Mafters of their
own Adions; can fpeak or hold their Peace as
they fee occafion, and are not hurried away
by any Compulfion. Ic is therefore no reafon 33.
for you to fpeak more than one at once, or to
interrupt one another, becaufe you find your
felves infpired and moved by the Spirit of
God; for God is not the Author of Confu-
Hon and Diforder, but of Q^iecnefs and Peace:
And this is what is obferved in all the Churches
of God. As to your Women, let them keep
Silence in your Affemblies ; for it is not per-
mitted them to difcourfe there, or pretend to
teach; that does no way fuit their State of
Subjedtion appointed them in the Law. But
if they have a mind to have any thing explain-
ed to them that pafTes in the Church, let them
for their Information aik their Hufbands at
home ; for it is a Shame for Women to dif-
courfe and debate with Men publickly in the
Congregation ''. What, do you pretend to
give Laws to the Church of God, or to a
Right to do what you pleafe amongft your
felves, as if the Gofpel began ^t Con?2th, and
ifTuing from you, was communicated to the
reft of the World, or as if it were communi-
cated to you alone of all the World? If any 37;
Man amongft you think that he hath the Gift
of Prophefy, and would pafs for a Man know-

34-

35-

3^.

NOTE S,

,4, -^S - Why I apply this Prohibition of fpeaking only to Rcaroning and purely voluntary'
Il.fcourfc, tut fuppofe a Liberty left Women to fpeak, where they had an .mmed.ate Impulfe an.
RcX on from the Spirit of God, i^id. Chap. XI. 3. In the Synago.^ue it was ufual for any
Man Xt Im.ZXIo demand of the Teach^ a farther Explication of what he had fatd y.
but this was aot permitted to the Women,

1^6 1 CORINTHIANS.

TARATHRASE. TEXT.

Chap.XIV.

39-

40.

ledge chat the things that
I write unto you, are the
commandments of the
Lor.-i.

But if any man be ig- jt
norant, let him be igno-
rant.

Wherefore, brethren, ? 9
covet to prophefy, and
forbid not to fpeak with
tongues.

Let all things be done 4*
decently, and m order^

ing III the revealed Will of God >", let hlin
ackiivrvvledge that thefe Rules which I have
here given, are the Commandments of the
Lord. But if any Man ^ be ignorant that they
are fo^ I have no more to fay to him ; I leave
him to his Ignorance. To conclude, Brethren,
let Prophefy have the Preference in the Exercile
of it ^ ; but yet forbid not the fpeaking unknown
Tongues. But whether a Man prophefies, or
fpeaks with Tongues, whatever fpiricual Gift
he exercifes in your AfTemblies, let it be done
without any Indecorum or Diforder.

N O t E S.

37 * Ylv iupntr I JiUy a fp'iritual Man, in the Senfe of St. P4«/, is one who founds his Know-
ledge in what is revealed by the Spirit of God, and not in the bare Difcoverics of his natural
Reafon and Parts ; ijid. Chap. XI. 15.

58 y By the any Man mention 'd in this, and the foregoing Verfe, St. Paul feems to intimate
the falfe Apoftle, who pretended to give Laws amongft them ; and, as we have obferved, may
well be fuppofed to be the Author of thefe Difordcrs, whom therefore St. Paul rtflcds on, and
prelTes in thefe three Verfes.

39 ^ Z«>v5i', in this whole Difcourfe of St. Paul, taken to refer to the Exercife, and not to
the obtaining the Gifts to which it is join'd, will dired us right in underftanding St. Paulj and
make his meaning very eafy and incelligible.

S E C T. X.

CHAP. XV. I 58.

CONl'ElSll'S,

\ Fter St. Paul (who had taught them another Dodlrine) had
^£^ left Corinth, fome among them denied the Refurred:ion of
the Dead. This he confutes by Chrift's Refurredion, which the
Number of Witnefles yet remaining, that had feen him, put pad
Queftion ; befides the conftant inculcaung of it by all the Apoftles

every

I CORINTHIANS.

197

every where. From the Refurrcaion of Chrift thus eflabllllied, heChap. xv.
infers the Refurredlion of the Dead j fhevvs the Order they fhall rife ^^^""^"^
in, and what fort of Bodies they fhall have.

T EXT.

'Wl

Oreover, brethren,
declare unto you
the gofpel which I prca-

. ched unco you, which alfb
you have received, and
wherein ye ftand ;

i By which alfo ye are
faved, if ye keep in me-
mory what I preached
unto you, unlefi ye have
believed in vain.

J For I delivered unto
you firft of ail, rhar which
I alfo received, how that
Chrilt died for our fins,ac-
cordini^ .~o chefcriptures:

A And that he was buri-
ed, and that he rofe a-
gain the thi'd day,accord-
ing to the fcriprures :

e And that he was feen of
Cephas,thenof the twelve.

6 After that, he was feen
ofabove five hundred bre-
thren at once : of whom
the greater part remain
unto this prefent, but
Ibme are fallen aQcep :

7 After that, he was feen
of James ; then of all the
apoftles,

8 And laftof all, he was
feen of me alfo, ascfone
born out of due time.

9 Forlam theleaft of the
apoftles, that am not meet
to be called an apoftle,
becaufe I perfecuted the
church of God,

o But by the grace of God ,

TAR AT ERASE.

IN what I am now going to fay to you, Bre- i.
thren, I make known to you no other Go-
fpel than what I formerly preached to you ;
and you received, and have hitherto profefTed,
and by which alone you are to be faved. This 2,
you will find to be fo, if you retain in your
Memories what it was that I preached to you i
which you certainly do, unlefs you have taken,
up the Chriftian Name and Profeflion to no
purpofe. For I delivered to you, and particu- 3.
larly infifted on this, which I had received, viz.
that Chrift died for our Sins, according to the
Scriptures ; and that he was buried, and that 4.
he was raifed again the third Day, according
to the Scriptures -, and that he was feen by 5*
Peter ^ afterwards by the twelve Apoftles ; and 6.
after that, by above five hundred Chriftians at
once, of whom the greateft part remain alive
to this Day, but fome of them are deceafed :
Afterwards he was feen by James ; and after j^
that by all the Apoftles. Laft of all, he was g,
feen by me alfo, as by one born before my time '.
For I am the leaft of the Apoftles, not worthy 9.
the Name of an Apoftle, becaufe I perfecuted
the Church of God. But by the free Bounty 10.
of God, I am what it hath pleafed him to make
me : And this Favour which he hath beftowed

N O r E S.

8 ' An abortive Birth that comes before its time, which is the Name St. Paul gives himfelf
here, is ufually fudden and at unawares ; and is alfo weak and feeble, fcarce deferving to be
called or counted a Man. The former Part agrees to St. PauFs being made a Chriftian and aa
Apoftle, iho' it be in regard of the latter that in che following Verfe St. Paf*J calls himfelf
abortive.

T , on

138

Chap. XV.

I CORINTBIANS.

II.

12.

13-

14.

15-

16.

^7-

TARATHRASE.

on me, hath not been altogether fruitlefs, for I
have labour'd in preaching of the Gofpel more
than all the other Apoftles ''j which yet I do not
afcribe to any thing of my felf, but to the Fa-
vour of God which accompanied me. But whe-
ther I, or the other Apoilles preached, this was
that which we preached, and this was the Faith
ye were baptized into, viz. that Chrifl died,
and rofe again the third Day. If therefore this
be fo, if this be that which has been preached
to you, viz. that Chrifl has been railed from
the Dead ; how comes it that fome " amongft
you fay, as they do, that there is no Refurre(Sion
of the Dead ? And if there be no Refurre<5bion
of the Dead, then even Chrifl himfelf is not
rifen : And if Chrifl be not rifen, our Preaching
is idle Talji, and your believing it is to no pur-
ppfe. And vye, who pretend to be WitnefTes^
for God and his Truth, fhall be found Liars,
bearing Witnefs againfl God and his Truth,
affirming that he raifed Chrifl, whom in truth
he did not raife, if it be fo that the Dead are
not raifed. For if the Dead fhall not be raifed,
neither is Chrifl raifed : And if Chrifl be not
rifen, your, FaithtisiXQ no purpofe; your Sins are

:;iO'-'

NOTES.

TEXT.

lam what I am : and his
grace which was befto wed
upon me, was not in vain :
but I laboured more abun-
dantly than they all ; yet
not I, but the grace 06
God which was with ms.

Therefore whether it IP
were I or they, fo we
preach, and fo ye belie-
ved.

Now ifChrift be prea- iv
ched that he rofe from the
dead,how fay fome among
you, that there is no re-,
furredion of the dead I

But if there be no re.- 1 5^

furreftion of the deady
then is Chrilt not rifen.

And if Chrift be not i^
rifen, then is our preach-
ing vain, and your fjiith
is alfo vain.

Yea, and we are found if
falfe witnefles of God i
becaufe we have teftified
of God, that he raifed up
Chrift : whom he raifed-
not up, if fo be that the
dead rife not.

For if the dead rife not, 16,
then is not Chrift raifed :

And if Chrift be not
raifed, your faith is vain ; ip
ye are yet in your (ins,

10 ^ St. Paul drops. ia this Commendation of himfelf to keep-up-his Credit in the- Church of
Or^pthy where there was a Faftion labouring to difcr^dic hiijj,

11*= This may well be underftood of the Head of the conrrary Faftion, and ibme of his Scho-
lars. iy?j Becaufe St, Paul introduces this Confutation by alferting his Milfion, which thefe his
Oppofers would bring in queftion. 2^/y, Becaufe he is fo careful to let the Corinthians fee he
maintains not the Doftrine of the Refurreftion, in oppofition to thefe their new Leaders; it bein^
the DoArine he had preached to them at their firft Converfion, before any fuch falle Apoftle ap-
pear'd among them, and milled them about the Refurredion. Theic falfe Apoftle was a yew,
ahd in all appearance ;udai;zedi may he not alfb be fufpedted of Sadducifm ? For 'tis plain he,
with all his might, oppofed St. Paul; which muft be from fome main Difference iii Opinion ac
th«. buttom^ fox there are,no Footfteps of any peribaal Provocation.

not

I CORINTHIANS.

TEXT.

ig Then they alfb which
are fallen aileep in Chrilt,
arc periflied.

jn If in this life only we
have hope in Chrift, we
are of all men nx)ft mife-
rablc.

20 But now is Chrift rifen
from the dead, and be-
come the firft-fruits of
them that ftcpt.

2,1 For fince by man came
death, by man came alfo
the refurreCtion of the
dead.

zx For as in Adam all die,
even Co in Chrift (hall all
be made alive.

J, But every man in his
own order : Chrift the
firft-fruits,afterward they
that are Chrift's, at his
coming.

J , Then Cometh the end,
when he {hall have deli-
vered up the kingdom to
God, even the Father ;
when he fhall have put
6own all nile, and all au-
thority and power.

X e For he muft reign till
he hath put all enemies
under his feec.

2^ The laft enemy that
fhall be deftroyed, is
death.

J 7 Fbr her hath put all
things under his feec. But

TARATHRASE.

139

Chap. XV.

not forgiven, but you are ftill liable to the Pu-
nifhment due to them. And they alfo who died i5.
in the Belief of the Gofpel, are periflied and loft.
If the Advantages we expedt from Chrift arfe 19*
confined to this Life, and we have no hope of
any Benefit from him in another Life hereafter,
we Chriftians are the mofl miferable of all Men.
But in truth Chrift is adtuaHy rifen from the 20.
Dead, and is become the Firft-Fruits '^ of thofe
who were dead. For fince by Man came Death, 21.
by Man came alfo the Refurredtion of the Dead,
or Reftoration to Life. For as the Death that 22.
all Men fufi^er is owing to Adam, fo the Life
that all {hall be reftored to again is procured
them by Chrift. But they fliall return to Life 23.
again; not all at once, but in their proper
Order : Chrift, the Firft-Fruits, is already rifen ;
next after him fhall rife thofe who are his
People, his Church j and this fhall be at his
fecond Coming. After that ftiall be the Day of 24,
Judgment, which fhall bring to a Conclufion,
and finifli the whole Difpenfation to the Race
and Pofterity of Adam in this World; when
Chrift fhall have delivered up the Kingdom to
God and the Father, which he fhall not do till
he hath deftroy'd all Empire, Power and Au-
thorityj that ftiall be in the World befides. For 25.
he muft reign till he has totally fubdued and
brought all his Enemies into Subjection to his
Kingdom. The laft Enemy that ftiall be de- 26.
ftroyed, is Death. For God hath fubjedled all 27.
Things to Chrift j but when it is faid all Things

NOTES.

20 ^ The Firft-frmts vni afmall Part, wfiich ^a» fiffttal^en aitd offered to Gbd, andfafifti-
■fied the whole Mafj which wai to follow.

T 2

are

140 ICORINTHIJNS.

TARATHRASE. TEXT,

CMp. XV.

are fubjeded, It is plain that he is to be except-

28. ed, who did fubjeA all Things to him. But
when all Things ihall be actually reduced under
Subje(flion to him, then even the Son himfelf,
i. e. Chrift and his whole Kingdom, he and all
his Subjeds and Members, lliall be fubjedled to
him that gave him this Kingdom and univerfal
Dominion, that God may immediately govern

29. and influence all. Elfe ' what (hall they do who
are baptized for the Dead*^? and why do we

S^' venture our Lives continually? As to my felf,
I am expofed, vilified, treated fo that I die

3 1- daily : And for this I call to witnefs your glo-
rying againft me, in which I really glory, as
coming on me for our Lord Jefus Chrifl's fake.

32. And particularly, to what purpofe did I fufFer
my felf to be expofed to wild Beafts at EphefuSy
if the Dead rife not ? If there be no Refurre-
<Sion, 'tis wifer a great deal to preferve our
felves as long as we can in a free Enjoyment of
all the Pleasures of this Life j for when Death
comes, as it fhortly will, there is an End of us

33* for ever. Take heed that ye be not mifled
by fuch Difcourfes; for evil Communication is

34* apt to corrupt even good Minds. Awake from
fuch Dreams, as 'tis fit you fhould, and give not

when he fairh all things
are put under him, ic i$^
manifeft that he is ex-
cepted which did put all
things under him.

And when all things^*
(hall be fubdued unto him,
then ftiall the Son alS)
himfelf be fubjetl unto
hira that put all things
under him., that God may' *
be all in all.

Elfe what ftiall they '?•
do which are baptized
for the dead, if the dead
rife not at all \ why are
they then baptized for
the dead \

And why ftand we in V>
jeopardy every hour?

I proteft by your re- S^'
joicing. which I have ia
Chrift Jefus our Lord, I

die daily.

If after the manner of jt

men I have fought with

beafts at Ephefus, what.

advantageth ic me, if the

dead rife not? let us eac

and drink, for to morrow

we die.

Be not deceived : EvH 3 }

communications corrupt

good manners.
Awake to righteoufnefs, 3^1

aadIianoc;forfbmeiiave- .

NOTES,

19 • E^ here relates to vet. lo.- where it is faid, Chrijl is rifen. St. Paul having in that
Verfe mentioned Chrift being the Firft-Fruits from ^he Dead, takes occafion from thence, now
that he is upon the Refurrtftion, to inform the r.oritJthiaM of feveral Particularities relating
to the Refurreftion, which might enlighten theai about it, and could not be known but by
Revelation. Having made this Excurfion in t.Se eight preceding Verfes, he here in the 19th
rc-aflumes the Thread of his Difcourft, and goes on ^/i^h his Arguments for believing the Re-
furre^ion.

^ What this Baptizing for the Dead was» I confefs I know not ; but it (eems, by the folbw-;
ang Verfes, co be fomeching whtfda they expofed themfelvea co the Danger of Death.

your

I CORINTHIANS. i^i

TEXT. TAR AT ERASE.

Chap XV.

not the knowledge of
God : I fpeak this to your
fhame.

But fome man will fay,
'How are the dead raifed
up \ and with what body
do they come ?

, Thou fool, that which
^ thou foweft is not quick-
ned except it die.

-_ And that which thou
foweft, thou foweft not
that body that ftiall be,
but bare grain ; it may
chance of wheat, or of
lome other grain.
g But God giveth it a

^ body as it hath pleafed
him, and to every feed
his own body.

.« All fle(h is not the fame
flefh : but there is one
kindoffiefliofmen, ano-

your felves up finfully to the Enjoyments of this
Life J for there are fome ^ atheiftical People
among you: This I fay, to make you afhamed.
But poffibly it will be afked, How comes it to ZS'
pafs that dead Men are raifed ? and with what
kind of Bodies do they come ^ ? Shall they have
at the Refurred:ion fuch Bodies as they have
now ? Thou Fool, does not daily Experience 3^*
teach thee, that the Seed which thou foweft
corrupts and dies, before it fprings up and lives
again. That which thou foweft is the bare 37*
Grain of Wheat or Barley, or the like ; but the
Body which it has when it rifes up, is different
from the Seed that is fown. For it is not the 38.
Seed that fifes up' ^gain, but a quite different
Body, fuch as God has thought fit to give it,
viz, a Plant of a particular Shape and Size>
which God has appointed to each fort of Seed.
And fo likewife it is in Animals, there are diffe- 39.
rent kinds of Flefti '5 for the Flefti of Men is of

N O t E S.

34 B MJiy not this probably be faid to make them afhami'd of their Leader, whom they were
to forward to glory in ? For 'tis not unlikely, that their queftioning and denying the Refur-
reftion, came from their new ApoIUe, who raifed fuch Oppofiticn againft St. Paul.

35 ** If we will allow St. Paul to know what he fays, it is plain, from what he anfwers;
that he under Aands thefe Words to contain two Queftions. iji. How comes it to pafs that dead
Men are raifed to Life again ? would ic not be better they fhould live oh ? Why do they die to
live again i idly. With what Bodies (hall they return to Life ? To both thefe he diftindly an-
fwers, viz. That thofe who are raifed to an heavenly State, fliall have" other Bodies : And next,
that it is fit that Men fhould die. Death being no improper way to the attaining other Bodies.
This he (hews there is fo plain and common an Inftance of, in the fowing of all Seeds, that he
thinks it a foolifh Thing to make a Difficulty of it ; and then proceeds to declare that as they ihall*
have others, fb they ftiall have better Bodies than they had before, viz, fpiritual and incor-
ruptible.

59 ' Th6 Scope of the Place makes it evident, that by Vlejb St. Pii^/ here means Bodies, viz.
That God has given to the feveral Sort» of Animals Bodies, in Shape, Texture and Organization^
very different one from another, as he has thought good ; and fb he can give to Men, at the Re-
furreftioD, Bodies of very different Conf^ituiiouj and (^ualitiej from thofe they had before.

£>nf

14-2 I CORINTHIANS.

Chap. XV.

^^n^ TARATHRASE. TEXT.

one kind; the FLefla of Cattle is of another iher fleOi of beafts, sne-

kind ; that of Fifli is different from them both s J'bil'^'^"'"''^ '"°'^"

and the Flefli of Birds is of a peculiar Sort, There are aifoceieftial 40

40. different from them all. To look yet farther f^^^fap^"",'^ th°e'^'7J,^^^^^
into the Difference of Bodies, there be both thTceie(Hai is^one7^atfd
heavenly and earthly Bodies; but the Beauty the glory of the terreftmi
and Excellency of the heavenly Bodies is of "^ Xerfi. o„e ,lory of 4.
one kind, and that of earthly Bodies ot ano- the run,and another glory

41. then The Sun, Moon and Stars, have each of of the moon, and another
them their particular Beauty and Brightnels ; t/,t %,f:Z-f!Z
and one Star differs from another in Glory, another ftar in glory.

AZ, And fo ihall the Kefurrediion of the Dead '^ be.; ^.So ^ifo 's the refurre- ^t

rpi flion of the dead. It is

M 0 T E S..

fbvvn in corrtvption, it is
raifed in incorruprion :

4-2, ^ The RefurreHion of the Dead here fpoken of, is not the Refurreftion of all Mankind la
common, but only the Refurreiftion of' the Juft. This will be evident to any one, who obftrves
that Si. Baul having, ve*. ai. declared that all Men fhall be made alive again, tell* the G>rz»-
thmnSy ver. 23. that it fliall not be all at once, but at feveral Didanccs of Time. Firft of all
Chrift rofe, a^fterwards next in order to him the Saint? fhould all be raiftd ; which Relurreftion
of the Juii isjbat which, he treats, and gi«es an Account of to the End of this Difcourfe and
Chapter, and fo never comes to the Refurreition of the Wicked, which was to be the third and
laft in order : So that from the zsd Verfe to the End of this Chapter, all that he fays of the Re-
furreftion, is a Defciiption only of the Refurreftion of the Juft, tho' he calls it here by the gene-
ral Name of the Refurreftion of the Dead. That this is fo, there is fo much Evidence, that there
is fcarce a Verfe, from the 41(1 to the End, that does not evince it.-

ij?. What in this Refurre<fUon is raifed, Sz.^aul affures us, ver. 43. is raifed in Glory.; but
the Wicked are not raifed in Glory.

idly. He fay^'z:;^ (fpeaking in the Name of all that fliall be then raifed) fliall bear the Image
of the heavenly Adam, ver. 49. which cannot belong to the Wicked. fVe ftiall all be chang'd,
that by putting on Incorruptibility and Immortality, Death may be (wallowed up of Vidbry^
which God giveth us through our Lord Jefus Chrift, ver. $i, 5^* 5?3 54> 57. which cannot like-
wife belong to the Damned. And therefore v;e and,«J muft be underftood to be fpoken in the
Name pf the Dead that are Chrifl's, who are to be raifed by themfelves before the.reft of Man-
kind.

idiy. He fuys, ver. 51. that when the Dead are raifed, they whoare alive fliall be chai^'d in
the twinkling of an Eye. Now that thefe Dead arc only the Dead in Chrift, which fhall rife firft,
and fhall be caught up in the Clouds to meet the Lord in the Air^ 13 plain from i Theff^lV,

'^j 17. . ...

^thfyy He leaches, ver. ^54, that. Uy this Corruptible's putting on Incorniption, is brought' to
pals the Saying, that Death ij fwallowed upjof Viftory, But, I think, no body will fay that
the Wicked have Viftory over Death ; yet that, according to the Apoftle here, belongs to all
thofe whofe corruptible Bodies have.put on Incorruption, which therefore muft be only.thofe
that rife the fccond in order. From whence it is clear, that their Refurredion alone is that

!ivhich is here mentioned and defcribed.

^ihly.

ICORINTHIARS. 143

Chap.XV^.

TEXT. TARATHRASE. ^"^

} It is fawn ia diiho- That which IS fown in this World \ and 43f;
nour,_ it is laifed m g!o- comes to die, is a Doof, Weak, contemptible,

ry: it is Town m weak- , «. ^ r '^ • •/• j • :^

nWiHsraifcd in power: Corruptible Thing ; when It IS raifed again, ic
fhall be powerful, glorious, and incorruptible.

The
NOTE S.

ithly, A farther Proof whereof isver. ^6t, $7. in chat their Sins being fakert away, tHe Sting,
whereby Death kills is taken away. And hence St. P/tut fays, God has given us the Viftoryi
whichis the fame us or we who fliould bear the Image of the hzzvinly Aa'am. ver. 49. and'
the fame ive, who fhould all be changed,, ifer. 5 i,.5i. All which Places can therefore belong tO'
none but thofe who are Chf ift's, who fliall be raifed by themfelves, che ficond in Order, before
the reft of the Dead.

•Tis very remarkable^ what Sr,Ptf«/ (ays in this ^ i ft Verfe, ^}h ffjaU not z\\ Jleep\ burivfC fi'^alt
all be changed in tfje tivinkling of an-Eye. The Reafon he gives for it, ver. 5 3. is,> bcc^ufe this
corruptible Thing muft put on Incorruption, and this mortal Thing muft put on Liunortalicy.
How? Why, by putting off Flefh and Blood byaninfiantaneous Change, becaufe, as he tells
us, ver, 50. Flefh and' Blood cannot inherit the Kingdom of God ; and therefore, to fit Believers
for that Kingdom, thofe who are alive at Chrift's coming, ftiall be changed in the twinkling of
an Eye, and thofe that are in their Graves, fhall be changed likewife at the Inftant of their
being raifed, and fo all the whole Colledion of Saints, ail the Members of Chrift's Body, fhall
be put into a State of Incorruptibility, ver- 5^. in a new" fort of Bodies. Taking the Refur-"
redion here fpokcn of, to be tha Reiurre<^ion of all the^ Dead promifcuoufly, St.Pauls Reafoning..
in this Place can hardly be linderftood : But, upon a Suppolition that he here defcribes the Re-
furredion of the Juft only, that Refurredion which, as he fays, ver. 13. is to be the next after
Chrift's, and feparate from the reft, there is nothing can be-more plain, natural and eafy, than
St. P4«i's Reafoning ; and it ftands thus: Men alive are Flefli and Blood, the Dead in the
Graves are but the Remains of corrupted Fi^fh and Blood, bat Flefh and Blood cannot inherit
the Kingdom, of- God, neither Corruption itvWerit Ihcoiruption, ?. e Immortality; therefore to'"''
make all thofe wha are Chrift's. capable to enter- into his eternal Kingdom of Life, as well thofe
of them who are alive, as thofe of chem who are raifed from the Dead, fhall in the twinkling of'
an Eye be all changed, and their Corruptible fball put on Incorruption, and their Mortal ihall
put on Immortality : And thus God gives them the Vi(ftory over Death, through their Lord
Jefus Chrift. This is, ia ftwrt, St. P.tWs Arguing here, and the Account' he gives of ' the- Rfe-
furredion of the Hleflfed. But Jiowtke Wicked, who are afterwards to be reftored to Life, vvere
to be raifed, and what was to become of them, he here fays nothing, as not being to iiis prefent"
Purpofe, which was to affure the Ccr/»/ili;>»i, by the Refurreftion of Chrift, of a happy Refur-
reftion to Believers, and thereby to" encourage them to continue ftedfaft in the Faith which had
fuch a Reward. That this wai his Defign, may be feen by the Beginning of his Difcourfe,.
ver, 12. 2.1. and by theConcliifion, ver. 58. in thefc Words : fVbetefore, my beloved Bre-

ilreny beyejledfafi, unmoveable, always aboufidtng* in the Wdrk of the Lord •, f of a f much as ye know''
that your Laiour is not in vain in the Lord. Which Words ihew that what he had been fpeaking
of in the immediately preceding Verfes, viz. their being changed, and the "putting on of Incor-
ruption and Immortality, and. thbir having thereby the Viftory through Jefus Chrift, was what
belong'd folely to the Saints, as a Reward to thole who remained ftedfaft, and abounded in the'
Work of the Lord.

The like Ufe of the Jike, though" fhorterDifeourfe of the Rtfurreftion, wherein he defcribes
only that of the Blefled, he makes to the Thejfaloniansy i Thefl", IV. IJ— — I?, which he con-
cludes thus : fVherefore comfort one another with the/e Words,

Nor

Cliap XV'.

46.

47-

l€ORmTHIANS.l

T ARATHRASE. TEXT.

The Body we have here ', furpaiTes not the ani-
mal Nature; at the Refurrection It fliall be
ipiritual. There are both animal " and fpi-
ritual " Bodies. And (o it is written. The
firft Man Adarn was made a living Soul, /. e.
made of an animal Conftitution, e^idowed with
an animal Life ; the fecond Adam was made
of a fpiritual Conflitution, with a Power to
give Life to others. Howheit, the fpiritual was
not firfl, but the animal ; and afterwards the
fpiritual. The firfl Man was of the Earth,
made up of Duft or earthy Particles; the fe-
cond Man is the Lord from Heaven. Thofe
who have no higher an Extraction than bare-
ly from the earthy Man, they, like him, have
barely an animal Life and Conftitution. But

Ic -is fown a natural 44
body, it is raifed a fpiri-
tual body. There i5 a
natural body, and there
is a fpiritual body.

And fb it is written, 4$
The firft man Adam was
made a living foul, the
iaft Adam was made a
(juickning fpirit.

Howbeit, that was not 46
firft which is fpir«tual,-
but that which is natu-
ral i and afterward chat
which is fpiritual.

The fird man is of the 47
earth, earthy ; the fecond
man is the Lord from
heaven.

As is the earthy, fuch48
are they alfo that are
earthy : and as is the

NOTES,

Nor is it in this Place alone that St. Paul calls the Refurredion of the Juft by the general
Name of the Refurredion of the Dead. He does the fame, Phil. HI. 11. where he fpeaks of his
Sufferings, and of his Endeavours, if by any means he might attain unto the Refurredion of the
Dead ; whereby he cannot mean the Refurredion of the Dead in general, which, fince he has
declared in this very Chapter, r^er. it. all Men, both good and bad, fliall as certainly partake of,
^s that they (hall die, there needs no Endeavours to attain to it. Our Saviour likewife fpeaks
of the Refurredion of ihe Judjn the fame general Terms of the Refurredion, Matt.XXU. 30.
and the RefurreH ion from the Dead, Luke XX. J$. by which is meant only the Refurredion of the
Juft, as is plain from the Context.

43 ' The time that Man is in this World afHxed to this Earth, is his being fown, and not
"vvhen being dead he is put in the Grave, as is evident from St. Paul's own Words : For dead
Things, are not fcwo i Seeds are fown being alive, and die not" till after they are fown. Bc-
fiJes, he that will attentively conGder what follows, will find reafon from St. Paul's arguing to
underftand him fb.

44 "' §«//ct -^vxi^^''* which in our Bibles is tranflated natural Body, (hould, I think, more
fuitably to the Propriety of the Creek, and more conformably to the Apoitle's meaning, be tranfla-
ted animal Body : For that which St. Paul is doing here, is to (hew, that as we have animal
Bodies now (which we derived from Adam) endowed with an animal Life, which, unlefs fup-
ported with a conftanc Supply of Food and Air, will fail and perifli, and at Iaft, do what we
can, will dilfolvcand come to an End, fo at the Refurredion we fhall have from Chrift, the Cq-
cond Adam, fpiritual Bodies, which fhall have an elTential and natural infeparable Life in them,
which fhall continue and fubfift perpetually of it fclf, without the Help of Meat and Drink, ox
Air, or any fuch foreign Support, without Decay, or any tendency to a DiflbUition ; of which
Dur Saviour fpeaking, Luke XX. 35. fays. They <who fball he accounted worthy to obtain that Worlds
apd the KefurreHion from the Deadj cannH die any more, fer they are equal to theAngeh, i. e. of aa
anpclical Nature and Conllitution,

n r;W. Phil. III. 41.

ihofe

I CORINTHIANS.

TEXT.

heavenly, fuch are they
alfo that are heavenly.

TARATHRASE.

thofe who are regenerate, and born of the hea-
venly Seed, are as he that is heavenly, fpiritual.

Chap XV.

the image of the earthy,
wc fball alfo bear the i
mage of che heavenly.

And as we have borne and immortal. And as in the animal, corrup- 4^.
tible mortal State we were born in, we have
been like him that was earthy; fo alfo fliall we,
who at the Refurre(5lion partake of a fpiritual
Life from Chrift, be made like him, the Lord
from Heaven, heavenly, /. e. live as the Spirits
in Heaven do, without the need of Food or
Nourifhment to fupport it, and without Lifir-
mities, Decay and Death, enjoying a fixed, lia-
ble, unfleeting Life. This I fay to you, Bre- ^o.
thren, to fatisfy thofe that a{k with what Bodies
the Dead (hall come, that we fhall not at the
Refurredlion have fuch Bodies as we have now:
For Flefli and Blood cannot enter into the
Kingdom which the Saints (hall inherit in
Heaven J nor are fuch fleeting, corruptible
Things as our prefent Bodies are, fitted to that
State of immutable Incorruptibility. To which
let me add, what has not been hitherto difco-
vered, viz, that we (hall not all die, but we
fhall all be changed in a Moment, in the
Twinkling of an Eye, at the Sounding of the
laft Trumpet; for the Trumpet {hall found,
and the Dead fhall rife ; and as many of us
Believers as are then alive, fhall be changed.
For this corruptible Frame and Conflitution 53.
of ours mufl put on Incorruption, and from

mortal

NOTES.

5 ? ° T& ?9rff TsK, cerruptihie, and to d-vnroVy mortal, have not here tra^tf, DoJyj for their
SaKft^ntive, as fome imagine, but are put in the Neuter Gender abfolute, and Hand to^repre-
fcnt ViK^ot, dead, as appears by the immediately preceding Verfe ; and alfo i/er. 41. ktw )y
dvdi-et7t< Tuv viK^Zv o-TTHfSTrt/ \v ?>9ofa. ^0 IS tie RefurreHion of the Dead ; tt tt fown in Cor-
ruption, i.e. mortal, corruptible Men, are fown, being cotruptiblc and weak. Nor can it be
thought firange or ftrained, that I interpret (p^A^rh and ^v^nhv as Adjeftives of the Neuter
Gender, to fignify Perfons, wheft ifl this very Difcourfe the Apoftlc ufes two Adjcaives m the

50 Now this I fay, bre-
thren, that flefh and blood
cannot inherit the king-
dom of God ; neither doth
corruption inherit incor-
ruption.

5 1 Behold, I fhew you a
myftery ; we fhall not all
fleep, but we fhall all be
changed,

^i In a moment, in the
twinkling of an eye, at
the laft trump (for the
trumpet fhall found) and
the dead fhall be raifed
incorruptible, and we fhall
be changed.

, J For this corruptible muft
put on incorruption, and

51-

52.

14.(5 I CORINTHIANS.

TARATHRASE. TEXT.

Chap. XV.

this niortal muft put on itu-
moi'Caiity.

So when this corrupri- 5
ble fhall have put on in-
corruption, and this mor-
tal fhall have put on im-
mortality, then fhall be
brought to pafs the faying
that is written, Death is
fwallowed up in victory.

O death, where is thy <
fting ? O grave, where is
thy vi(flory i

The fiing of death is ^(
dn ; and the ftrength of
Cm is the law.

But thanks be to God, c
which giveth us the yifto-
ry, through our Lord Jefus
Chrift.

54. mortal become Immortal. And when we are
got iritt) that State of Incorruptibility and Im-
tnortalityj then {hall be fulfilled what was fore-
told in thefe Words, Death is fwallowed up of
'ViBiovy p ; /. e. Death is perfectly fubdued and
t.Vterminated by a compleat Victory over it, fo

55. that there fliall be no Death any more. Where,
O Death, is now that Power whereby thou
depriveft Men of Life ? What is become of the
Dominion of the Grave, whereby they were

56. detained PriforterS there '' ?. That which gives
Death the Power over Men is Sin ; and 'tis the

57.. Law by which Sin has this Power. But Thanks
be to God, wha gives us Deliverance and V^i-
tlory over Death, the Puni{hment of Sin by
'the Law, through our Lord Jefus Chrift, who
lias delivered us from the Rigor of the Law.

N O t E S.

Neuter Gender, to (ignify the Perfons of Adam &ad Chriji, in fuch a way, as it is impofTibk tr>
undcrRand them other wife. The Words, no farther off than -ver. 46. are thefe 2 'AAA.* k wfaf-
lov 70 'Ufiv [Ji.ee,TtKlv' AKKfl 70 ■4'iv^iKov, WeiTO. TO TrvivfJiciTiKoi'. The like way of fpeaking
we have Alat.I. 10. indLukel. 35- in both which the Perfon of our Saviour is exprefs'd by
Adjectives of the Neuter Gender. To any of all which Places I do not think any one will add
the Subfiantive au/xAt Body, to make out the Senfe. That then which is meant here being thiB,
that this W(3»"W/ Jtf<iw fhall put on Immortality, and this corruptible M/tn Incorruptibility, anyone
will eafily find another Nominative Cafe to (rrrtifirctt, is /own, and not ffaiyict, Body, when he
confiders the Senfe of the Place ; wherein the Apoftle's Purpofe is to fpeak of j'«x.fo<, mortal Men,
beirig dead, and raifed again to Life, and made immortal. Thofc with whom Grammatical
QjnlTrudion, and the Nominative Cafe weighs fo much, may be plcas'd co read chts Paifage in
yir^il;

Lhquelant dukes animas, attt Agra tralebant

Corpora, Aneid. 1. 3. ver. 140.
where by finding the Nominative Cafe to the two Verbs in it, he may come to difcover that
Perfonality, as contra-diflinguifhed to both Body and Soul, may be the Nominative Cafe to
Verbs.

54 P N7*3f, ViHwy, often Signifies End and Deftruflion. See Vojftus de LXX interpret.
tap. 2.4.

55 ^ This has fomething the Air of a Song of Triumph, which St. Paul breaks ou: into upon
a View of the Saiats yit^ry over Death, ia. a. State wherein Dtafh is never to have place any
wore.

Where-

I CORINTHIANS.

147

Chap.XVI.

TEXT. TARATHRASE. "^^

58 Therefore, my beloved
brethren, be ye ftedfaft,
urtmoveable, always a-
boundir>;^ in the work of
the Lord, forafmuch as ye
know thar you-r labour is
not ia vain ia chc Lord.

Wherefore, my beloved Brethren, continue
ftedfaft and unmovcable in the Chriftlan Faith,
always abounding in your Obedience to the
Precepts of Chrift, and in thofe Duties which
are required of us by our Lord and Saviour ;
knowing that your Labour will not be loft,
whatfoever you {hall do or fuffer for him, will
be abundantly rewarded by eternal Life,

SECT. XL

CHAP. XVJ. I 4.

CONTENTS.

HE gives Directions concerning their Contribution to the poor
Chriftians 2iZ jferu/alem.

TEXT.

I "VTOW concerning the
^^ coUediorn for the
faints, as I have given or-
der to the churches of Ga-
latia, even fo do ye.

% Upon the fird d«y of
the week, let every one
of you lay by him in (lore,
n God hath profpered him,
that there be no gatherings
when I come.

TARATHRASE

AS to the Collecflion jfor the Converts to
Chriftianity, who are at Jerufalem^ I
would have you do as I have directed the
Churches of Galatia. Let every one of you,
according as he thrives in his Calling, lay alide
fome part of his Gain by it felf 3 which the
.firft Day of the Week let him put into the com-
mon Treafury '^ of the Church, that there
may be no need of any Gatherir\g whep I come.

NOTES.

i I" Qtf^Av^i^m feems ufed here in the Scnfe I have given it. For 'tis certain, that the Apo-
ftlcdireds that they (hould ^very Lord's Day brJn^ to-the Congregation what thcir-Charity had
laid afide the foregoing Week, as their Gain came in, that there it might be put iflto fpme p^-
lick Box appointed for that Purpofc, or Officers Hands. For if lhe,y only laid ic afide ac home,
there would neverthclefs be ncod of a Colkdion when he came.

58-

U 2

And

148 I CORINTHIANS. ^

TARATHRASR TEXT.

Chap.XVI

3. And when I come, thofe whom you fliall ap-
prove of", will I fend with Letters to Jerufa-

4. lem^ to carry thither your Benevolence : Which,
if it deferves that I alfo fhould go, they fhall
go along with me.

NOTES,

And when I come,
whomfoever you lliall ap-
prove by your letters,
them will I fend to bring,
your liberality unto Jeru-
falem.

And if it be meet tha^
I go alfo, they fhall ^o
with me. '

J *" AoH///cfV>}T«, J^i c-rv^oKav TKTBf ■Triy.-l-a, this Pointing that makes /•/ cmToKm belong to
Tiy.lec), and not to S'zKiudffm'iy the Apoftle's Senfe juftifies : He telling them here, that finding
their Colkflion ready when he came, he v^ould write by thofe they fhould think fit to fend it by,
or go himfelf with them, if their Prefent were worthy of it. There needed no Approbation of their
Mclfengers to him by their Letters, when he v/as prefent : And if the Corinthians by their Letters
approved of them to the Saints at ^erufalem, how could St. Paul fay he would fend them ?

SECT. XII.

CHAP. XVI. 5 la.

coNrENrs.

E gives them an Account of his own, TimofhfSy and Apolloi%
Intention of coming to them.

TARATHRASE.

I Will come unto you, when I have been in
Macedonia, for I intend to take that in my
way: And perhaps I fhall make fome flay, nay
winter with you, that you may bring me go-
ing on my way, whitherfoever I go. For I
do not intend jufl to call in upon you, as I
pafs by ; but I hope to fpend fome time with
you, if the Lord permit. But I fhall flay at
Epbefus till Pentecofl, i. e. Whitjontide. For
now I have a very fair and promifmg Opportu-
nity given me of propagating the Gofpel, tho'

there

TEXT.

Now I will come ^
unto you, when I
Ihall pafs through Mace-
donia : (for I do pafs
' through Macedonia)

And it may be that I £
will abide, yea, and win-
ter with you, that ye may
bring me on my journey,
whitherfoever I go.

For I will not fee you 7
now by the way, but I
truft to tarry a while with
you, if the Lord permit.

But I will tarry at £phe- 8
fas until Pentccoll.

For a great door and ef p
fci^ual is opened unco me.

I CORINTHIANS.

TEXT, TARATHRASE.

there be many Oppofers. If Timothy come to
you, pray take care that he be eafy, and with-
out Fear amongft you; for he promotes the
Work of the Lord in preaching the Gofpel,
even as I do. Let no body therefore defpife
him, but treat him kindly, and bring him go-
ing, that he may come unto me ; for I exped:
him with the Brethren. As to Brother ' Apol-
losy I have earneftiy endeavour'd to prevail
with him to come to you with the Brethren " ;
but he has no mind to it at all at prefent : He
will come however, when there fhall be a fit-
Occafion.

and there are many adver-

faries.
JO Now if Timotheus

come, fee rhac he may be

with you wirhout fear :

for he workerh the work

of the Lord, as I alfb do.
II Let no man therefore

defpife him : but conduft

him forth in peace, that

he may come unto me :

for I look for him with

the brethren,
li As touching our bro-
ther ApoUos, I greatly de-

lired him to come unto

you with the brethren :

but his will was not at all

to come at this time ; but

he will come when he

{ball have convenient time.

iV O T E S.

II * There be few, perhaps, who need to be told it, yet it may be convenient here, once
for all. to remark, that in the ApolUe's Time Brother was the ordinary Compellation that Chri-
stians ufed to one another.

*■ The Bretlren here raentionedj feem to he~ Stephanas, and thofe others who with him came
with a Meflage or Letter to St. Paul from the Church of Corinth, by whom he returned this
Epiftle in anfwer.

Ip.

II.

12.

SECT. XIIL

CHAP. XVI. 13 24.

CO N r E N "T S.

THE Conclufion, wherein St. Paul, according to his Cuflom,
leaves feme, which he thinks moil necefTary, Exhorta-
tions, and fends particular Greetings.

TEXT.

VV in the faith, quit
you like men, be ftrong.
t^ Lee all your things be
dons with charity.

TARATHRASE.

BE upon your Guard, ftand firm in the
Faith, behave your felves like Men, with
Courage and Refolution. And whatever is
done amongft you, either in your publick

Affem-

13-

i$o I CORINTHIANS.

TAR AT ERASE. TEXT.

Chap.XVT.

15'

i6.

^7-

i8.

J9.

20.

21.

22.

^6'
24.

AiTemblics, or elfewl^ere, let it all be done with
AfFedlion and Good-will one to another ^'.
You know the Houfc of StephanaSy that they
were the hrft Convens of Achaia^ and have all
along made it their bufinefs to minifter to the
Saints : To fuch I befeech you to fubmir your
fclves i let fuch as with us labour to promote
theGofpel, be your Leaders. I am glad that
Stephanas^ Fcrtunatus^ and AchaicuSy came to
me ; becaufe they have fupplied what was defi-
cient on your fide. For, by the Account they
have given me of you, they have quieted my
Mind, and yours too *" : Therefore have a Re-
gard to fuch Men as thefe. The Churches of
.^yia falute you ; and fo do Aquila and Prifcillay
with much Chriftian Affection j with the
Church that is in their Houfe. All the Bre-
thren here falute you : Salute one another with
an holy Kifs. That which foUoweth, is the
Salutation of me Paul^ with my own Hand.
If any one be an Enemy to the Lord Jefus
Chrift, and his Gofpel, let him be accurfed,
or devoted to Deftrudion : The Lord cometh
to execute Vengeance on him ^, The Favour
of the Lord Jefus Cbrift be with you. My
Love be with you all, for Chrift Jefui fake.
A?nen.

NOTES.

I befeech you, brethren, I J
(yc know ihe hjufc of
Sctfihanas, that ic is the
fird-fruits of Achaia, and
that they have addiftcd
theinfelves to the rainiHf jr
of the fainti.)

That ye fubmit your 16
felves unto fuch, and to
tvtry one that hclpeth
with us ajid laboureth,

I am g!ad of the comine *7
of Stephanas, and Fortu-
nacus, and Achaicus : for
that which was lacking oa
your part they have fup-
plied.

For they have refrefhed 18
my fpirit and yours: thew-
fore acknowledge ye them
that are fuch.

The churches of Afia 19
falute you. Aquila and
Prifcifla falute you much
in the Lord, with the
church that is in their
houfe.

All the brethren greet to
you. Greet you one ano-
ther with an holy kifs.

The falutation cf me H
Paul with mine own hand.

If any man love not the Ji
Lord Jefus Chrift, let him
lie Anathema, Maranatha.

The grace of our Lord 1 J
Jefus Chi iA be with you.

My love be with you all ^4
in ChriO Jefus. Amen.

14 "
flic had

His main Defign being to put an end to the Fadion and Divifion which the falfe Apo-
made amongft them, 'cb no wonder that wc find Unity and Charity fo much, and (b
often prciicd, in th s and the fecond EpiUlc,

18^ Viz.. By removing thcfe Sufpicions and Fears that v,cre on both (Ides,
13 '' This'being fo different a Sentence from any of thofc writ with St. PauVz own Hands, ia
any of hisoc-her EpUtlcs, may it not witii PiobabiJity dc underflood to mean the falfe ApolUe, to
whom St. Paul imputes all the Difordtrs in this Chureh, and-©f whom he fpcaks no: much lefs

fcVcrely, 2. Cor. XI. 1 5-

■M

A PARA-

r^i

PARAPHRASE and NOTES

ON THE

Second EPISTLE of St P^t7L

T O T H E

CORINTHIANS.

SYNOPSIS.

SAint Paul having writ his firft Epiftle to the Corinthia?is, to try,
as h€ ^ys himfelf, Chap. II. 9. what Power he had ftill witiv
that Church, wherein there was a great Fadion againft him,
which he was attempting to break, was in pain till he found
what Succefs it had, Chap. II. 12, 13. and VII. 5. But when he had
by Titus received an Account of their Repentance, upon his former
Letter; of their SubmifTion to his Orders, and of their good Difpo-
iition of Mind towards him ; he takes Courage, fpeaks of himfelf
more freely, and juftifies himfelf more boidly, as may be i^tWy
Chap.l, 12. 6? II. 14. e?VI. 10. GfX. 1. ^XIII. 10. x\nd as to his
Oppofers, he deals more roundly and fharply with them, than h$
'had done in his former Epiflle, as appears from Chap. II. 17. & IV.
z^^. &V. 12. ^VI. ii-,-.^i6. &XL II. ^XII. 15.

The Obfervation of thefe Particulars, rmay poflibly be of ufe to
give us fome light, for the better underftanding of this fecond Epi-
5.1e ; efpecially if we add, that the main Bufinefs of this, as of his
former Epiftle, is to take off the People from the new Leader they
had got, who was St. PWs Oppofer 5 and wholly to put an end
to the Fadtion and Diforder which that falfe Apoftle had caufed
in the Church ^of Cori?ith, He alfo, in this Epiftle, ftiis them

lip

1^2

II CORINTHIANS.

Chap. I. up again to a liberal Contribution to the poor Saints at Jeru^
'^^''^^ Jalej7i.

This Epiftle was writ in the fame Year, not long after the
former.

SECTION I.

C H A P. I. I, a.
INTROT>UCTION. TEXT.

PAUL an Apt)ftle of Jefus Chrift, by the
Will of God, and timothy our Brother %
to the Church of God which is in Corinth, with
all the Chriftians that are in all Achaia ^ ; Fa-
vour and Peace be to you from God our Father,
and from the Lord Jefus Chrift.

N O t E S.

PAUL, an apoftle af
Jefus Chrift by the
will of God, and Timothy
our brother, unto the
church of God which is
at Corinth, with ail the
faints which are in all
Achaia :

Grace be to you, and
peace from God our Fa-
ther, and from the Lord
Jefus Chrift.

I ^ Brother, i. c. either in the common Faith; and fo, as we have already remarked, he fre-
quently calls all the Converted, as Rom. I, i 3. and in other Places ; or Brother in the Work of
the Miniftry, vid. Rom. XVI. 11. i Cor. XIII. 10. To which we may add, that St. Paul may
fce fuppofed to have given Timothy the Title of Brother here for Dignity's fake, to give him a Re-
putation above his Age amongft the Corhthiavs^ to whom he had before fcnt him, with fome
kind of Authority to reftify their Diforders. Timothy was but a young Man, when St. Paul writ
his firft Epiftle to him, as appears, i Tim. IV. ii. Which Bpiftle, by the Confent of all, was
writ to Timothy after he had been at Corinth ; and in the Opinion of fome very learned Men,
not lefs than Eight Years after : And therefore his calling him Brother here, and jjining him
with himfelf in writing this Epiftle, may be to let the Corinthians fee, that though he were fo
young, who had been fent to them, ycc it was one whom Sc, Paul thought fit to treat very much
as an Equal,

^ Achaia, the Country wherein Orhth flood.

SECT.

IICORINTHIANS. 153

Chap. r.

SECT. IL '^^■

C H A P. I. :^.^ VII. i6.

CONTENTS.

THIS firfl Part of this Second Epiftle of St. Paul to the Cor in-
thianSy is fpent in juftifying himfelf againfl feveral Imputa-
tions from the oppofite FacSlion, and fetting himfelf right in the
Opinion of the Corinthia?i5 : The Particulars whereof we iliall take
notice of in the following Numbers.

SECT. IL Ml.

CHAR I. 3 14.

CONTENTS.

HE begins with juftifying his former Letter to them, which had
afflidedthem, vid. Chap.Yll. 7, 8. by telling them, that he
thanks God for his Deliverance out of his Afflicftions, becaufe it en-
ables him to comfort them, by the Example both of his Afflid:ion
and Deliverance i acknowledging the Obligation he had to them and
others, for their Prayers and Thanks for his Deliverance, which he
prcfumes they could not but put up for him, fmce his Confcience
bears him witnefs (which was his Comfort) that in his Carriage to
all Men, and to them more efpecially, he had been diredl and fin-
cere, without any felf or carnal Intereft, and that what he writ to
them had no other Delign but what lay open, and they read in his
Words ; and did alfo acknowledge, and he doubted not but they
(hould always acknowledge, part of them acknowledging already, thac
he was the Man they gloried in, as they ftiall be his Glory in the
Day of the Lord. From what St. Paul fays in this Sedlion, (which,
if read with Attention, will appear to be writ with a Turn of great
Infmuation) it may be gathered, that the oppofite Faction endea-
voured to evade the Force of the former Epiftle, by fuggefting,

X thac

i$4-

II CORINTHIANS.

Chap. I. that whatever he might pretend, St. Paul was a cunning, artificial,
^'^'''^^^^' felf-interefled Man, and had fome hidden Defign in it ; which
Accufation appears in other Parts aifo of this Epiftle, as Chap. IV.

TARATHRASE.

^ "PJLefred be the God ' and Father of our
JLJ Lord Jefus Chrift, the Father of Mer-

4. cies, and God of all Confolation, who com-
forteth me in all my Tribulations, that I may
be able to comfort them ^, who are in any
Trouble, by the Comfort which I receive from

5. him : Becaufe, as I have fuffered abundantly
for Chrift, fo through Chrift I have been a-
bundantly comforted j and both thefe for your

6. Advantage. For my Afflidlion is for your
Confolation and Reliefs j which is efFe<fted by
a patient enduring thofe Sufferings, whereof
you fee an Example in me : And again, when
I am comforted, it is for your Confolation and
Relief, who may expert the like from the fame

~ compaffionate God and Father. Upon which
Ground I have firm Hopes, as concerning you ;
being aftured, that as you have had your fliare
of Sufferings, fo ye fhall likewife have of

o^ Confolation. For I would not have you ig-
norant, Brethren, of the Load of the Affli-
ctions in jifia, that were beyond meafure
heavy upon me, and beyond my Strength ; fo
that I could fee no way of efcaping with Life.

NOTES,

TEXT.

BLefled be God, even
the Father of our
Lord Jefus Chrift, the Fa-
ther of mercies, and the
God of all comfort ;

Who coaiforteth us in
all our tribulation, that
we may be able to com-
fort them which are in any
trouble, by the comfort
wherewith we our felves
are comforted of God.

For as the fufferings of
Chrift abound in us, fo
our confolation alfo a-
boundeth by Chrift.

And whether we be
afHi(ftcd, it is for your
confolation and falvation,
which is effectual in the
enduring of the fame fuf-
ferings which we alfo fuf-
fer: or whether we be
comforted, it is for your
confolation and falvation.

And our hope of you
IS lledfaft, knowing that
as you are partakers of the
fufferings, fo ftiall ye be
alfo of the confolation.

For we would not, bre-
thren, have you ignorant
of our trouble which came
to us in Afia, that we
were preflld out of mea-

whei

3 *= That this is the right Tranflation of the Greek here, fee Eph. I, 3. and i Pet. T. 3,
die fame Words are fo tranftated ; and that it agrees with St, Paul's Senfe, fee Eph. I. 17.

4 '* He means here the Corinthians^ who were troubled for their Mifcarriage towards him ;
vid.Chap. VII. 7.

6 * 2<yT»e<flt> Relief, rather than Salvation ; which is underftood of Deliverance from Death
and Hellj but here ic fignifies only Deliverance from their grefcnc Sorrow.

But

11 CORINTHIANS. 155

TEXT. TARATHRASE.

Chap. I.

fure, above flrength, info-
much that we defpaired
even of life :
9 But \vc had the ftn-
tence of death in ourfelves,
that we fhould not iruft in
our fel\ es, but in God
which raiferh the dead.

10 Who delivered us from
fo great a death, and doth
deliver: in whom we truft

I that he will yet deliver us:

11 You alfo helping toge-
ther by prayer for us, that
for the gift beftowed upon
us by the means of many
perfons, thanks may be gi-
ven by many on our behalf.

II For our rejoicing is this,
the teftimony of our con-
fcience, that in fimplicity
and godly fincerity, not

i with flefhly wifdom, but
by the grace of God, we
have had our converfation
in the world, and more
abundantly to you-wards.

i^ For we write none other
things unto you, than what ,
you read or acknowledge,
and 1 truft you fhall ac-
knowledge even to the
end.

As alfo you have ac-

knowledged us m part,
that we are your rejoicing,
even as ye alfo are ours in
the day of the Lord Jefus.

But I had the Sentence of Death in my felf,
that I might not truft in my felf, but in God,
who can reftore to Life even thofe who are
actually dead} who delivered me from fo immi-
nent a Danger of Death, who doth deliver,
and in whom I truft he will yet deliver me:
You alfo joining the Afliftance of your Prayers
forme; fo that Thanks may be returned by
many, for the Deliverance procured me by the
Prayers of many Perfons. For I cannot doubt
of the Prayers and Concern of you, and many
others for me, fmce my glorying is this, viz,
the Teftimony of my own Confcience, that in
Plainnefs of Heart, and Sincerity before God,
not in fleftily Wifdom ^, but by the Favour of
God diredling me ^ 1 have behaved my felf
towards all Men, but more particularly towards
you. For I have no Delign, no Meaning in
what I write to you, but what lies open, and
is legible in what you read : And you your
felves cannot but acknowledge it to be fo ;
and I hope you fhall always acknowledge it to
the End ; as part of you have already acknow-
ledg'd that I am your Glory \ as you will be
mine at the Day of Judgment, when being my
Scholars and Converts, ye ftiall be faved.

NOTES,

II *■ what Flejbly Wifdom is, may be feen Chap. IV. 1,5. . . , ,

^ This ctAx' h y Ae(T/ 05b, But in the Tavour of God, is the fame with a\K% X**^ ®**

« aCv kixol^ The Favour of Cod that w with me, i. e. by God's favourable Afliftance.

1 4 ^ That I am yuur Glory ; whereby he fignifies that Pare of them which ftuck to him and own A

him as their Teacher :' In which Senfe Glorying is much ufed, in thefe Epiftles to the Corinthians,

upon the Occaficn of the feveral Partifans boafting, fome that they were of Pauly and others of

^poUos,

10.

II,

12.

13-

14.

X 2

SECT.

i5<^

II CORINTHIANS.

Cliap. r.

""^ SECT. II. N. 2.

CHAP. I. 15.— II. 17.

C O N T E N "T S.

H E next Thing St. Paul juftifies, is his not coming to them,
_ St. Paul had promifed to call on the Corinthia?is in his way to
Macedonia., but failed. This his Oppofers would have to be from
Levity in him, or a Mind that regulated it felf wholly by carnal
Intereft ; vid. ver. 17. To which he anfwers, that God himfelf
having confirmed him amongll: them, by the Undlion and Earneft of
his Spirit, in the Miniftry of the Gofpel of his Son, whom he Paul
had preached to them fteadily the fame, without any the leafl Va-
riation, or unfaying any thing he had at any time delivered, they
could have no ground to fufped him to be an unftable, uncertain
Man, that would play fail and loofe with them, and could not be
depended on in what he faid to them. This is what he fays.

Chap. I. 15 22.

In the next Place he, with a very folemn AlTeveration, profeiTes
that it was to fpare them, that he came not to them. This he ex-
plains, Chap. I. 23. and II. 1 1.

He gives Jinother Reafon, Chap. 11. 12, 13. why he went on to
Macedonia, without coming to Corinth, as he had purpofed ; and
that was the Uncertainty he was in, by the not coming of T'itus^
whaf Temper they were in at Corinth. Having mentioned his Jour-
ney to Macedonia, he takes notice of the Succefs which God gave to
him there and every where, declaring of what Confequence his
Preaching was both to the Salvation and Condemnation of tho(e
who received or rejedted it; profefiing again his Sincerity and Difin-
tereftednefs, not without a fevere Reflection on their falfe Apoftle.

All which we find in the following Verfes, ''oi-z. Chap. II. 14- 17.

and is all very luitable, and purfuant to his Defign in this Epiflle,
Which was to eftablidi his Authority and Credit amongft the Corin-
thians.

Having

II CORINTHIAN

TEXT.

AN D in this confi-
dence I was minded
to come unto you before,
that you might have a fe-
cond benefit :

16 And to pafs by you into
; Macedonia, and to come

again out of Macedonia
unco you, and of you to
be brought on my way to-
ward Judea.

17 When I therefore was
thus minded, did I ufe
lightnefs? or the things
that I purpofe, do 1 pur-
pofe according to the flwfh,
that with me there ftioiild
be yea, yea, and nay, nay ?

18 But as God is true, our
• word toward you was not

yea, and nay.

19 Por the Son of God, Jc-
fusChrid, whowss preach-
ed among you by us, even
by me, and Silvanus, and
Timotheuj, %\as not yea
and nay, but in him was
yea.

10 For all the promifes of
God in him are yea, and
in him amen, unto the
glory of God by us.

ii ■ Now he which ftablifli-
eth us with you in Chrilt,
and hath anointed us, is
God:

•jj >yho hath alfo fealeJ us.

TA RA THRASE.

HAving this Perfwafion (viz,) of your
Love and Efteem of me,' I purpofed to
come unto you e'er this, that you might have
a fecond Gratification ' ; and to take you in my
way to Macedonia^ and from thence return to
you again, and by you be brought on in my
way to Judca. If this fell not out fo as I pur-
posed, am I therefore to be condemned of Fic-
klenefs .? or am I to be thought an uncertain
Man, that talks forwards and backwards ; one
that has no regard to his Word, any farther
than may fuit his carnal Interefl .f* But God is
my Witnefs, that what you have heard from me
has not been uncertain, deceitful, or variable.
For Jefus Chrift, the Son of God, who was
preached among you by me, Qud Sihanus, and
Titnotheus, was not, fometimes one thing, and
fometimes another 5 but has been {hewn to be
uniformly one and the fame, in the Counfel or
Revelation of God, (for all the Promifes of God
do all confent ^nd ftand firm in him) to the
Glory of God by my Preaching. Now it is
God who eflablifhes me with you, for the
preaching of the Gofpel, who has anointed",
and alfo fealed ^ me, and given me the Ear-

NOTES,

I 5 ^ By the Word '/jdcii which our Bibks tranflate Ee^ift or Grace, 'tis plain the Apoftle
means his being prefenc an;ong them a fecond Time, without giving them any Grief or Dilplca-
fure. He had been with them before almoft two Years together, with Satisfaction and Kindnefs:
He intended them another Vifit ; but it was, he fays, that they Inight have the like Gratifica-
tion, i, e. the like Satisfaction in his Coiupany a fecond Time ; which is the fame he iays,

icor. n. I. ■

II ^ Ano-nted, i. e, fet apart to be an ApoUle by an extraordinary Call. Priefts and Prophets
w^re fet apart by Anointing, as well as Kings.

za ' Sealed, i. e. by the miraculous Gif s of the Holy Ghoft ; which are ?n Evidence of the
Tiuihs he brings from God, as a Seal is of a Letter.

15-

16.

17-

1 3.

19.

20.

21,

22.

nefl

158 n CORINTHIANS.

TARATHRASE. TEXT.

Chap. I.

1^ '^

24.

nell: ^ of his Spirit In my Heart. Moreover,
I call God to witnefs, and may I die if it is not
fo, that it was to fpare you, that I came not
yet to Corinth : Not that I pretend to fuch a
Dominion over your Faith, as to require you
to believe what I have taught you without co-
ming to you, when I am expe(fled there to
maintain and make it good, for 'tis by that
Faith you ftand ; but I forbore to come, as one
concerned to preferve and help forv/ards your
Joy, which I am tender of, and therefore de-
clined coming to you, whilil I thought you in
an Eftate that would require Severity from me,
that would trouble you ".

I purpofed in my felf, 'tis true, to come to
you again ; but I refolved too, it fhould be

NOTES,

and given the earned of
the Spirit in our hearts.

Moreover, I call God 2.5
for a record upon my foul,
that to fpare you I came
not as yet unto Corinth.

Not for that we have 14
dominion over your faith,
but aie helpers of your
joy : for by faith ye ftand.

But I determined this I
with ray felf, that I would

'" Earmjl of Eternal Life ; for of that the Spirit is mentioned as a Pledge, in more Places than
one, vid. 2 Cor. V. 5. Eph. I. 13, 14. All thcfe are Arguments to fatisfy the Corinthians that
St. PauI was nor, nor could be a fhuffling Man, tl^at minded not what he faid, but as it ferved
his turn.

The Reafoning of St. P/T«/, vcr. 18 — n. whei^by he would convince the Corinthians that
he is not a fickle., unfteady Man, that fays and unfays, as may fuit his Humour or Intereft, be-
ing a little obfcurc, by reafon of the Shortncfs of his Stile here, which has left many Things to
be fupplied by the Reader, to connect the Parts of the Argumentation, and make the Deduftion
clear ; I hope 1 (hall be pardon'd, if I endeavour to fct it in its clear Light, for the fake of ordi-
nary Readers.

God hach ftt me apart to the Miniftry of the Gofpel by an extraordinary Call, has attefied my
Million by the miraculous Gifts of the Holy Ghoft, and given me the Earneft of eternal Life ia
my Heart by his Spirit, and hath confirmed me amonglt you in preaching the Golpel, which is all
uniform, and of a piece, as I have preach'd it to you, without tripping in the leaft ; and there,
to the Glory of God, have {hewn that ail the Promifes concur, and are unalterably certain in
Chrift : I therefore having never falter'd in any thing I have faid to you, and having all thcfe
Attcllations of being under the fpccial Diredion and Guidance oF God himfelf, who is unaltera-
bly true, cannot be lufpcded of dealing doubly with you in any thing relating to my Miniftry.

24 " It is plain St. Paul's DoSrine had been oppofed by (bmc of them at Corinth^ vid, i Cor,
XV. II. His Apodlcfliipqueliioned, iCor. IX. i,i. z Coc XIII. 5. He himfelf triumphed over,
as if he durft not come, 1 Cor. IV. 18. they faying his Letters were weighty and powerful, but
his bodily Prefcnce weak, and his Speech contemptible, i Cor. X. lo. This being the State his
Reputation was then in at Corinth, and he having ptomifcd to come to them, i Cor XVL $. he
Qould not but think it necelfary to cxcufc his failing them, by Rcafons that lliould be both con-
vincing and kind ; fuch as are contained in this Vcrfc, in the Scnfe given of ic.

1 without

II CORINTHIANS.

TEXT. TARATHRASE.

not come again to you m
heavine(s.
1 For if I make you fbrry,
who is he then that ma-
keth me glad, but the fame
which is made forry by
me?

3 And I wrote this fame
unto you, left when I
came, I fhould have for-
row from them of whom
I ought to rejoice, having
confidence in you all, ihac
my joy is the joy of you
all.

4 For out of much affli-
dion and anguifh of hearr,
I wrote unto* you with
many tears ; not that you
fhould be grieved, but
that ye might know the
love which I have more
abundantly unto you,

y But if any have caufed
grief, he hath not grieved
me, but in part : that t
may not overcharge you
al).

without bringing Sorrow with me " : For if I
grieve you, who is there, when I am with you,
to comfort me, but thofe very Perfons whom
I have difcompofed with Grief? And this very
Thing p, which made you fad, I writ to you,
not coming my felf, on purpofe, that when I
came, I might not have Sorrow from thofe
from whom I ought to receive Comfort ; ha-
ving this Belief and Confidence in you all, that
you, all of you, make my Joy and Satisfad:ioii
fo much your own, that you would remove all
caufe of Difturbance before I came. For I writ
unto you with great Sadnefs of Heart, and many
Tears j not with intention to grieve you, but
that you might know the Overflow of Tender-
nefs and Affedtion which I have for you. But
if the Fornicator has been the Caufe of Grief,
I do not fay he has been fo to me, but in fome
degree to you all,, that I may not lay load on.him '' ;

NOTES.

I * That this is the Meaning of this Verfe, and not that he would not come to them in
Sonow a fecond Time, is paft doubt, (ince he had never been with them in Sorrow a firft
Time ; vid. z Cor. I. 15.

3 P Keti iy^a.4^ vfAiv r^To ctvrl. And I writ to you this very thing. That \y^.\A^ l writ,
relates here to the firft Epiftle to the Corinthians^ is evident, becaufe it is fo ufed in the very
next Verfe ;. and again, a little lower, ver. 9. What therefore is it, in his firft Epiftle, which
he here calls tbto ai/to, this -very Thing-y which he had writ to them ? I anfwer, the Punifli-
ment of the Fornicator. This is plain by what follows here, to ver, 1 1. efpccially if it be com-
pared with I Cor. IV. zr. and V, 8. For there he writes ro them to punifh that Pcrfon ; whom
if he, St. Paul, had come himfelf before it was done, he muft have come, as he calls it, wick
a Rod, and have himfelf chaftifed : But now that he knows that the Corinthians had punifti'd
him in compliance to his Letter, and he had had this Trial of their Obedience, he is fo far from
continuing the Severity, that he writes to them to forgive him, and take him again into their
Affeaion.

5 ^ Sx.Paul being fatisfied with the Corinthians for their ready Compliance with his Orders,
in his former Letter, to punifh the Fornicator, intercedes to have him reftored ; and to that end
lelfcns his Fault, and declares, however he might have caufed Grief to the Carinthiani, yet he
had caufed none to him.

she

i6o II CORINTHIANS.

T AR AT ERASE. TEXT.

Chap. ir.

10.

II.

12.

13-
14.

the Corre6Vion he hath received from the Ma-
jority of you, is fufficient in the Cafe: 'So that,
on the contrary ■", it is fit rather that you for-
give and comfort him, left he ^ fhould be iVv al-
lowed up by an Excefs of Sorrow. Where-
fore, I befeech you, to confirm your Love to
him ; which I doubt not of. For this alfo was
one End of my writing to you, 'viz. to have
a Trial of you, and to know whether you are
ready to obey me in all Things. To whom you
forgive any thing, I alfo forgive. For if I have
forgiven any thing, I have forgiven it to him
for your fakes, by the Authority and in the
Name of Chrift; that we may not be over-
reached by Satan, for we are not ignorant of
his Wiles. Furthermore, being arrived at
^roas, becaufe "Titus, whom I expected from
Corinth with News of you, was not come, I
was very uneafy ' there ; in fo much, that I
made not ufe of the Opportunity which was
put into my Hands, by the Lord, of preaching
the Gofpel of Chrift, for which I came thither.
I haftily left thofe of Troas^ and departed thence
to Macedonia. But Thanks be to God, in that he

NOTES.

Sufficient to fuch a man ^
IS this punifhment which
was iiiflided of many.

So that contrariwife ye 7
ought rather to forgive
him, and comfort him, left
perhaps fuch a one iliould
be fwallowed up with
overmuch fbrrow.

Wherefore, I befeech 8
you, that yc would con-
firm your love towards him.

For to this end alfo did 9
I write, that I might know
the proof of you, whether
ye be obedient in all things.

To whom.ye forgive any 10
thing, I forgive alfo : for
if I forgave any thing, to
whom I forgave it, for
your fakes forgave I it, in.
the perfon of Chrift :

Left Satan fhould get an if
advantage of us: for we are
not ignorant of his devices.

Fiirchermorc, when I r j
came to Troas to preach
Chrifl's gofpel, and a door
was opened unto me of the
Lord,

I had no reft in my fpi- j »
rit, becaufe I found not
Titus my brother : but ta-
king my leave of them, 1
went from thence into Ma-
cedonia.

Now thanks be unto 14

7 '' TavavTiov, On tie contrary^ here, has nothing to refer to but hmCA^Z-, Over-charge, ia
the 5th Verfe ; which makes that to belong to the Fornicator, as 1 have esplain'd it.

*" 'o roiijoi, fuch an one., meaning the Fornicator. Ic is obfcrvable how tenderly St, Paul
deals with tht Corinthians in this Epiitle; for though he treats of the Fornicator from the 5th to the
10th Vcrfcinclufively, yet he never mentions him under that or any other difobliging Title, but in
the foft and inoffcnfive Terms of any one ^ or fuch an one. And that poflibly may be the Kcafba
•why he fays y.? zTn^a^Wy indefinitely, without naming the Perfon ic relates to.

II * How uneafy he was, and upon what Account, fee Chap.VW. <, 16. It was not

barely for Titus'^ Abfcnce, but for wane of the News he brought with him. Chap. VH. 7.

always

II CORINTHIANS.

T EXT.

God, which always cati-
fcch us to triumph in
Chrift, and maketh mani-
fcft the favour cf his kr.ovv-
Icdge by uy in every place.

15 For we arc unto God a
fweet favour cf ChriO, in
them that are faved, and
in cheni that pcrilh.

16 To the one we are the
favourof death unto death ;
and to the other the favour
of life unto life: and who
is fuiScient for thcfe things ?

j^ For we are not as many,
which corrupt the word of
God: but as of fincericy,
but as of God, in the fii^ht
of God fpeak we in Chrift.

TARATHRASE.

always makes me triumph every where ''j thro'
Chrift, who gives me Succefs in preaching the
Gofpel, and fpreads the Knowledge of Chrift
by me. For my Miniftry and Labour in the
Gofpel, is a Service or fweet-fmelling Sacrifice
to God, through Chrift, both in regard of
thofe that are faved, and thofe that perifh :
To the one my Preaching is of ill Savour, un-
acceptable and offenfive, by their rejecting
whereof they draw Death on themfelves j and
to the other, being as a fweet Savour, accepta-
ble, they thereby receive eternal Life : And
who is fufficient for thefe Things "^ ? and yet,
as I faid, my Service in the Gofpel is well-
pleafing to God. For I am not as feveral "" are,
who are Huckfters of the Word of God, preach-
ing it for Gain ; but I preach the Gofpel of
Jefus Chrift in Sincerity : I fpeak as from God
himfelf, and I deliver it as in the Prefence of
God.

161

Chap. ir.

NOTES.

14 "^ Who makes me triumph every ivhere, i. e. in the Succefs of my Preaching in my Journey-
to Macedonia, and alfo in my Viftory at the fame time at Corinth over the falfe Apoflles, my Op-
pofers, that had raifed a Faction againft me amongft you. This, I think, is Sc Paul's Meaning,
and the Reafon of his ufing the Word Triumph^ which implies Conteft and ViCtovy, though he
places that Word fo, as modeftly to cover it.

16 ^^ rid. Chap. m. 5,6.

17 ^ This, I chink, may be underfiood of the falfe Apoftle.

IC.

16.

17-

SECT.

Chap irr.

162 II CORINTHIJNS.

SECT. 11. N. 3.

CHAP. Ill I. VII. 16.

CONTENTS.

HI S fpeaking well of himfelf, (as he did fometlmes in his tirll
Epiftie, andvvith much more Freedom in this, which, as it
feems, had been objed;ed to him amongft the Corinthians) his Plain-
nefs of Speech, and his Sincerity in preaching the Gofpel, are the
Things which he chiefly juftifies in tliis Sedtion many ways. We
fhall obferve his Arguments, as they come in the Order of St. FauV^
Difcourfe ; in which are mingled, with great Infmuation, many
ExprefTions of an overflowing Kindnefs to the Corinthians^ not with-
out fome Exhortations to them.

Do I begin again to commend my felf ^ ;
or need I, as fome ''', commendatory Let-
ters to, or from you ? You are my commen-
datory Epiflle, written in my Heart, known
and read by all Men. I need no other com-
mendatory Letter, but you, being manifelled
to be the commendatory Epiftle of Chrift,
written on my behalf; not with Ink, but with
the Spirit of the living God j not on Tables of
Stone % but of the Heart, whereof I was the

Ama-

NOTES.

TEXT.

Do we begin again to
copmend oar felvcs ?
or need we, as fome o-
thers, epiftles of commen-
dation to you, or letters of
commendation from you \

Ye are our epiftle writ-
ten in our hearts, known
and read of all men:

Forafn)uch as yc are
nianifcftly declared to be
the epililc of Chrill, mini-
ftred by us, written not
with ink, but wich the

T 5^ This is a plain Indication that he hai been blamed amonofl them for conmendinc him-
felf. _ • ^

* Seems to intimate, that their falfe ApoAle had got himfelf recommended to them by Letters,
and fo had introduced himH-lf into that Church.

3 ^ The Senfc of S:. faul in this 3d Verfc, is plainly this. That he needed no Letters of Co.»-
mendation to them, but that by their Converfion, and the Gnfpcl written not with Ink, but
with the Spirit of God, in the Tables of their Hearts, and not in Tables of Stone, by his Minidry,
was as clear an Evidence and Tcftimony to them of his Miirion from Chrift, as the Law writ in
Tabks of Srone was an Evidence of Mofes's MilTion ; fo that he, St. P.t«/, needed no other Rc-
cojwcctwiatwn ; This is what is to be underftood by. this Vcrfc, unlets wc will make the Tables

II CORINTHUNS.

1^3

Chap. rrr.

TEXT. TARATHRASE. "^^

Spirit of the living Go.i ; Amanuenfi?, /. e, your Converfion was th^ Effeft

not in tables of Itoiic, biic r T\;f •ii. , hAju*r r> n j

in ficm'y tables of the of Qw Minin:ry. " And this fo great Conhd^iice 4.
heart. have I, thro' Chrift in God. Not as if I were 5.

4 And fuch truft have we fufficient of mv lelf to reckon ' upon any thinsr,

through Chnit to Govl- ^ r i r i on-- ai m-

^vard? as or my lelr; but my buthciency, my Ability

•y Not that wc are fuffici- to perform anv thing, is wholly from God:
cnc of our fei.cs to think ^^^ ^^^ fitted'and enabled me to be a Miniller 6.

any thing as or our Iclves : r i xt i-ri n

but our fufflcicncy is of 01 the JNcw Teltamenti not or the Letter "^j but
Go«^- ,^ , , of the Spirit j for the Letter kills % but the

C Who alio hath made us
able minifiers of the new
tcftamenr, not of the let-
ter, but of the Spirit : for

NOTES,

of Stor.e to have no Signification here. But, to fay as he does, that the Corinthians bein^ writ
upon in thcrr Hearts, net with Inic, but wiih the Spirit of God, by the Hand of St. Patd^ was
Chrifi's ccmmendatory Letter of hini, being a pretty bold Eypreilion, liable to the Exception of
the captious Part of the Corinthians ; he, to obviate all Imputation of Vanity or Vara-glory herein,
immediately fubjoins what follows in the next V'crfe.

4 '' As if he had faid, But mifiake me nor, as if I4»oaftecl of my felf ; this fj great Boafling
that I ufe, is only my Confidence in God, through Chrift : For it was God that made me a Mi-
jiifter of the Gofpel, that beficwed on me the Ability for it ; and whatever I perform in it, is
wholly from him.

5 "^ n5Toi-3-ji3-/f, Trujlj a milder Term for Bcafiing ; for fo Sc. Paul ufes ir. Chap. X. 7. com-
pared with ver. S. where alfb Ao^/(^4cS6», ^-er, 7. is ufed, as here, for counting upon one's fclf.
St. Paul alfo ufes 'nk-roi^ctf, for thou boafiefi, Rom. II. 19. which will appear, if compared with
wr. 17. Or if Koy'iatt^cti fhall rather be thought to fignify here, to difcover by Reafbning, then
the Apofile's Senfe will run thus: " Not as if I were fiifRcient of my felf, by the Strength of my
** own natural Parts, to attain the Knowledge of the Gofpel-Trutbs that I preach ; but my
'* Ability herein is all from God," But in whatever Senfe Koyicet<^Ai is here taken, 'tis certain
T/, which is tranflated ar^y things muft be lioiitted to the Subjeft in hand, tiiz. the Gofpel that
he preached to them.

6 ^ 'Ovy^ciiJfji.it]Q-y a\kx Tvivfji.ciT©-, Sot of the Let ter, hut of the Spirit. By exprefling
himfelf, as he dots here, St. Paul may be undcrilood to intimate that the Keiv tejlament^ or
Covenant, was alfo, tho' obfcurely, held forth in the Law : For he fays he was conftituted a Mi-
nifter, 'rv-v'udt.7(Qr, of the Spirit, or fpiritual Meaning of the Law, which was Chrfft, (as he tells
us himfeif, ver. 17.) and giveth Life, whilft the Letter killeth. But both Letter and Spirit muft
be underflood of the fame Thing, viz. The Letter of the Law, and the Spirit of the Law.
And, in faft, we find St. Paul truly a Minifier of the Spirit of the Law ; efpecially in his Epiflle
to the Hebreus, where he (hews what a fpiritual Senfe ran through the Mofaical Inflitution and
Writings.

The Letter kills, i. e. pronouncing Death, without any way of RemifTion, on all Tranl^
gr«flbrs, leaves them under an irrevocable Sentence of Death; but the Spirit, i.e. Chrift,
i/er. 17. who is a quickning Spirit, i Cffr.XV.45. giveth Life,

Y 2 Spirit

1(54 \l CORINTHIANS.

TARATHRASE. TEXT.

Chap, III.

lO.

II.

Spirit gives Life. But if the Miniliry of the
Law written in Stone, which condemns to
Death, were fo glorious to Mojes, that his Face
fhone fo that the Children of IJrael could not
fleadily behold the Brightnefs of it, which was
but temporary, and was quickly to vanilh ^ ;
how can it be otherwife, but that the Mini-
ftry of the Spirit, which giveth Life, (hould
confer more Glory and Lultre on the Minivers
of the Gofpel ? For if the Miniflration of
Condemnation were Glory, the Miniftry of
Juftihcation ^ in the Gofpel doth certainly
much more exceed in Glory : Though even
the Glory that Mofeis Minifhration had, was
no Glory, in comparifon of the far more ex-
celling Glory of the Gofpel-Miniflry ^ Far-
ther, if that which is temporary, and to be
done away, were delivered with Glory, how

NOTES,

the lerter killeth, but the
Spirit givech life.

But if the miniftration 7
of death written and en-
graven in (bnes, was glo-
rious, fo chat the children
oflfraci could not ttedfaft-
ly behold the face of Mofes,
tor the g'ory of his coun-
tenance j which giory was
to be done aw^ay ;

How fhall not the mi- 8
niltration of the Spirit be
rather glorious ?

For if the rainifiration 9
of condemnation be glory,
much more doch the mini-
ftration of righteoufnefs
exceed in glory.

For even that which 10
was made glorious, had
no glory in this refped,
by reafon of the glory that
excellcth.

For if that which is il
done away was glorious.

7 ^ Ki(.Ta.fyi!iyAvi\i>i done aivay^ is applied here to the Shining of Mofes^s Face, and to the Law,
■ver. II, aAd 13. In all which I'iaces it is ufcd in the Picfent Tcnfe, end has the Signification of
an Adjective, ftanding for temporary, or of a Duration, whofe End was ccrcrmined, and is
oppofcd to 7u fjciiovTi, that which remaineth, i e. that which is latUng, and hath no predeter-
mined End fct to it, as -ver. \i. where the Gofpel difpenfacion is called to «efoc, that which
remainetb. This may help us to underftand "im J'i^^M eii d'oca.v., tier. 18. from Glory to Glory ^
which is manifcltly oppofed to S'o^i) KO.Ta.f'yuij.in], the Glory dore aivay^ of this Vtrfe, and fo
plainly fignifies a continued, lafting Glory of the Minifters of the Gofpel ; which, as he tells us
there, confifted in their being changed into the Image and clear Reprcfentation of the Lord him-
felf, as the Glory oi Mcfes conlilted in the tranfitory Brightnefs of his Face, which was a faint
Reflcdion of the Glory of God appearing to him in the Mount.

9 ^ A/ctK.oj'ifit THf J^incttoavvtH, the Min'firaticn of Righteoufnefs ; fo the Miniftry of the Gofpel
is called, becaufe by the Gofpel a Way is provided for the Jultification of thofe who have tranf-
orelTed : But the Law has nothing but rigid Condemnation for all TranfgrtflorSj and therefore
is called here tie Miniftration of Condemnation.

10 ^ Though the (hewing that the Miniftry of the Gofpel is more glorious than that of the
Law, be what St. Paul is upon here, thereby to jufiify himfelf, if he has affumed fome Autho-
rity and Commendation to himfelf, in his Miniftry and Apoftlcfhip ; yet in his thus induftrioufiy
placing the Miniftry of the Gofpel in Honour above that of Mo/es, may he not polfibly have an
Eye to the Judaizing, falfe Apoftle of the Corinthians, to let them fee what little Regard was to
be had to that Miniltration, in comparifon of the Miniftry of the Gofpel \

much

II CORINT HIANS.

i6(^

Chap. Iir.

TEXT. TARATHRASE. "^^

(J siuch more that which re- much rather IS that which remains, without be-
,. '"'s:dt" ?ht°"hac we i"g done away, to appear in Glory ' ? Where- 12.

have fuch hope, we ufe fore having fuch Hope ^y we ufe great Free-
great pUinnefs of fpeech. dom and Plainnefs of Speech. And not asM?/^j, 13.

I? And not as Moles, , ir m i • -n* i -i i

which put a vail over his ^^o put a Vail over his Face, do we vail the

face, that the children of Light, fo that the Obfcurity of what we deliver,

I ifrael could not fiedfafliy ([^q^jI^ hinder ' the Children of Ifrael from

NOTES.

II ' Here St. Paul mentions another Pre-eminency and Superiority of Glory in the Gofpel over
the Law, 'viz. That the Law was to ceafc and to be abolifh'd, but the Gofpel to remain and
never be abolifh'd.

la ^ Such Hope : That St. Paid by thcfe Words means the fo honourable Employment of an
Apoflle and Minilier of the Gofpel, or the Glory belonging to his MiniRry in the Gofpel, is evi-
dent by the whole foregoing Comparifon which he has made, which is all along between
x^ictnovidLy tke Minijiry of the Law and of the Gofpel, and not between the Law and the Gofpel
themfelves. The calling of it Hope, inflead of Glory here, where he fpeaks of his having of it,
is the Language of Modtlly, which more particularly fuiccd his prefent Purpofe : For the Con-
clu(Ton, which in this Vcifc he draws from what went before, plainly fliews the Apoftlc's Dc-
(ign, in this Difcourfe, to be the jutlifying his fpeaking freely of himfelf and others, his Argu-
jaent amounting to thus niuch:

Having therefore fb honourable an Employment, as is the Miniftry of the Gofpel, which far
exceeds the Minillry of the Law in Glory, tho' even that gave fo great a Luflre to Mofes's Face,
that the Children of 7/»''^e/. could not with fixed Eyes look upon him ; I, as becomes one of fuch
Hopes, in fuch a Poft as fets mc aoove all mean Coanderations and Compliances, ufe great Free-
dom and Plainnefs of Speech in all Things that concern my Miniftry.

I 3 ^ n^J< t5 jUj) cfiiv'nTAi, &c. That the Childrefi of Ifrael could vot Jleilfajlly kok, Stc.
Sf.Paul is here juftifying in himfelf, and other Minillcrs of the Gofpel, the Plainnefs and Open-
nefs of their Preachi(2g, which he had alTerted in the immediately preceding V'crfe. Thcfe Words
therefore here, muft of nccefUty be underftood not of Mofes, but of the Miniftcrs of the Gofpel,
1./X. That it was not the Obfcurity of their Preaching, not any thing vailed, in their way of pro-
pofing the Gofpel, which was the Caufe why the Children o( Ifrael did not underfl-and the Law
to the bottom, and fee Chrift, the End of it, in the Writings of Mo/^/, Whzi St. Paul fays iii
the next Verfe, But their Minds were blinded.^ for until this Day remaitieth the fame Vail untaken
aivay^ plain !)■ determines the Words we are upon, to the Senfe I have taken thc-m in ? For
■what Senfe is thii \ Mofes put a Vail over his Face, fo that- the Children of Ifrael could net fee the
End of the Law ; but their Minds were blinded, for the Vail remains upon them until this Day.
But this is very good Senfe, and to St. Paufs Purpofe, viz. *' Wc, the MinifUrs of the Gofp.],
*'" fpeak plainly and openly, and put no Vail upon our felves, zs Mofes i\'^, whereby to hinder
" the ^ews from feeing Chrift in the Law ; but that which hinders them, is a Blindncfs on their
** Minds, which has been always en them, and remains to this Day." This fcems to be an
obviating an Objection which fome among the Corinthians might make to his boafiing of fo much
Plainnefs and Clearnefs in his Preaching, viz. If you preach the Gofpel, and Chrift contained
in the Law, with fuch a fhining Clearnefs and Evidence, how comes it that the yews are noc
converted to it ? His Reply v, " Their Unbelief comes no; from any Obfcurity in our Preaching,
" but from a B'dndnefs which refts upon their Minds to this Day ', which fhall be taken away,
." when they turn to the Lord,

- feeing

1 66

II CORINTHIANS.

Chap. III.

T ARATHRASE.

leeing in" the La\Y, which was to be done a-
way, Chrill-, who was the End '" of the Law :
J4. But their not ieeing ir, is from the Blmdnefs of
their own Minds j for unto this Day the fame
Vail remains upon their Underftandings, in
reading of the Old Tellament, which Vail is
done away in Chrifr, /. e. Chrift, now he is
come, fo exaftly anUvers all the Types, Prefi-
gurations, and Predidions of him in the Old
Tell:amcnt, that prefently, upon turning our
Byes upon him, he vifibly appears to be the
Perfon defigned, and all the Obfcurity of thofe
Paflages concerning him, which before were
not underftood, is taken away, and ceafes.

15. Neverthelefs, even until now, when the Wri-
tings o{ Mofcs are read, the Vail " remains upon
their Hearts ; they fee not the fpiritual and

16. evangelical Truths contained in them. But
when their Heart iliall turn to the Lord, and
laying by Prejudice and Averfion, dial I be wil-
ling to receive the Truth, the Vail (hall be
taken away, and they fliall plainly fee him
to be the Perfon fpoken of and intended °.

17. But the Lord is th^ Spirit ^ whereof we are
Miniiiers ; and they who have this Spirit,
have liberty % fo that they fpeak openly and

18. freely: But we, all the faithful Minifters of

N O 1: E S.

TEXT.

loo'-; to th3 tn'\ of :ha:
which is abounded.

Bjt ;hLir minds were
biijiJed : for iiiuil this da/
remaincth the fame vail
untaken away, in the
reading of the Old Tt^i-
merit; which vail ii dene
away in Chiilt.

But even u:noc^^sQay, 15
when Mofes is read, rhe
vail is Upon their heart.

Neverthelefs, when it ^6
fhal] turn to the Lord, the
vail fhall be taken awav.

Now the Lord is that 17
Spirit: and where the Spi-
rit of the Lord is, there
is liberty.

But we all with open i3
face, beholding as in a

"> Vld. Rom. X. 1 4.

15 "St. Paul pofllbly alludes here to the Cufto.ii of the '/e<ws^ which continues ftill in the Sy-
nagogue, that when the Law is read, they put a Vail over their Faces.

16 ° When this fliall be, fee Rom. XI. 15 17.

17 '' O /fe Kv^iQ- To 'TTVUjfjt.A ^, but the Lord ts that Spirit : Thefc Words relate to ver. 6.
vt-here he fays, that he is a Minifler, not of the Letter of the Law, no: of the outfide and literal
Senfc, but of the myfticai and fpiritual Meaning of it ; which here he tells us is ChriQ.

'^ There is Liberty ; becaufe the Spirit is given only to Sons, or thofc that are free. Sec
Kom, VIII. 15. Gal. IV, 6,7.

the

IICORINTHIANS. 167

Chap, Iir.

TEXT. TARATHRASE. ^'^^

glafs the glory of the the New Teftament, not vailed "■, but with
Lord are changed into Couiitenances, as Mirrors refledtins; the

the fame image, tjom r r 1 t j 1 1 • 1 •

glory to glory, even as by Lrlory oi the L<ora, are Changed into his very
theSpiiit of cheLord. Image, by a continued Succeflion of Glory, as it

were iireaming upon us fron:i the Lord, who is the
Spirit who gives us this Clearnefs and Freedom.

N Ot E S.

18 '^ St. Paul juHifics his Freedom and Plainnefsof Speech, by his being made by God himfelf
a Minifter of the Gofpel, which is a more glorious Miniftry than that of A:o/ef, in promulgating
the Law. This he does, fromwr. 6. to ver.iz, inclufively. From thence, to the End of the
Chapter, he juAifies his Liberty of fpeaking; in that he, as a Miniikr of the Gofptl^ being illu-
niinaced with greater and brighter Rays of Light than Mo/es, was to fpeak (as he did) with
niore Freedom ajid Clearnefs than Mo/es had done. This being the Scope of St. Paul in this
Place, 'tis viliblc, that all from thefe Words, Who put a Fail ttpon his Face, ver. 1 5. to the be*
ginning of "uer. x8. is a Parenthefis ; which being laid afide, the Comparifon between the Mini-
iters of the Gofpel and Meffs, ftands clear : " Mo/es with a Vail covered the Brightnefs and Glory
" of God, which fhone in his Countenance ; but we, the Minillers of the Gofpel, with open
* Countenances, ;titT07rrf/^6//U'o/, reflecting as Mirrors the Glory of the Lord." So the Word
KctTOTTf i^ofxivoi mud hgniiy hcrc-f &nd r\oi beholding as in a Mirror ; becaufe the Comparifon is
between the Minitlcrsof the Gofpel and M^fes, and not between the Minillers of the Gofpel and
the Children of Jfrael: Now the Adion oi beholding was the Action of the Children of Ifraely buc
oi pining or refeBing the Clory received in the Mi»tnt,, was the Adion of Mo/es ; and therefore ic
niuil be fomething anfwering that in the MiniHers of the Gofpel wherein the Comparifon is made,
as is farther manifeft in another exprcfs Part of the Comparifon between the vailed Face o£ Mo/es j
ver. I 5. and the open Face of the Minifters of the Golpd in this Verfe, The Face oi Mo/es was
vailed, that the bright Shining, or Glory of God remaining on ic, or reflected from it, mighc
not be feen , and the Faces of the Miniliers of the Gofpel are open, that the bright Shining of
the Gofpel, or the Glory of Chrifl, may be fcen. Thus the Juftnefs of the Comparifon flands
fair, and has an eafy Scnfe; which is hard to be made out, if Kctro7n^i^'ou,iiot be tranflated
beholdirg as in a Clajs.

Thv avriiv eiKot'o. jt/.5Tci//oj2'tf/v.«-^A, fVe are changed info that very Image^ i. e. the Refltdion
of the Glory of Chrift from us is fb very bright and clear, that v/e are changed into his very
Image ; whereas the Light that ilionc in Mt)/es\ Countenance, was buc a faint Refieiftion of the
Glory which he faw when God Oiew'd him his Back-Par:s, Exod XXXIII. 13.

Ato Jo^Hf cT? S'o^a.i-i from Clcry to Glory, u e. with a continued Influx and renewing of

Clory, in oppolttitiR to the fhining of Mi>/es'i Face, which dccay'd and difappeat'd in a little

while, ver. 7.

Kct->:tT«f ^ Kv§lis -r iiU'jiT©-, as from the Lord the Spirit, i e. as if tiiis Irradiation 0/ Light

and Glory came immsijiately from thcSoirrce of it, the Lord himfclf, who is that Spirit whereof

we arc the Miniflers, ver.fy, which givcih Life and Libcity, ver. 17.

This Liberty he here f^^caks .of, ver. ij. is -Trapsnffla., Liberty of Speech, mentiJ'ned ^'5r. 11.

the Subjeft of St. I'4«/V Dr.courfe here ; as is farther manifed from what immediately follows ia

tlic fix firft Verfei of the next Chapter, whereiff an atccniivc Readti may find a very ckar

Con.mcnt on this i5ch \'trre we ajie upon, which is there txphin'd in the Scnfe we have given

cf it.

2 Seeing

U CORINTHIANS.

Chap- IV.

TARATHRASE.

1. Seeing therefore I am intrufted with fuch
a Miniftry as this, according as I have received
great Mercy, being extraordinarily and mira-
culoufly called when I was a Perfecutor, I do
not fail ^ nor flag ; I do not behave my felf
unworthily in it, nor. mifbecoming the Ho-
nour and Dignity of fuch an Employment :

2. But, having renounced all unworthy and in-
dired: Defigns, which will not bear the Light,
free from Craft, and from playing any de-
ceitful Tricks in my preaching the Word of
God, I recommend my felf to every one's Con-
fcience, only by making plain ' the Truth
which I deliver, as in the Prefence of God.

3. But if the Gofpel which I preach, be obfcure
and hidden, it is fo only to thofe who are loft:

4- In whom being Unbelievers, the God of this
World " has blinded their Minds ^, fo that
the glorious '^ Brightnefs of the Light of
the Gofpel of Chrift, who is the Image of

N O "t E S,

I ^ 'OvH. €>£.)t£t>t~/t>t«i', we faint not, is the fame with toK^ Trappt^ffia, y^^u^jii^Aj we ufe grent
Vlainnejs of Speech, ver. 11. of the foregoing Chapter, and fignifies in both Places the clear, plain,
direft, didntercfted Preaching of the Gofpel ; which is what he means in that figurative way of
Speaking in the former Chapter, efpecially the laft Verfe of it, and which he more plainly ex
prclTes in the five or fix firlt Verfes of this: The whole Bufincfs of the firft Part of this Epiftle
being, as we have already obferved, to jufiify to the Corinthians his Behaviour in his Miniftry,
and to convince them, that in his preaching the Gofpel he hath been plain, clear, open and candid,
without any hidden Defign, or the lead Mixture of any concealed, fecular Intereft.

z ^ ^ATetTAixid-at, ru. KovTTTci rni df^Cvm, have renounced the hidden Things oj Diponefyy
and TH (pAVi^d(^ii tTh oiKij^eicti, by Manifejiation of the Truth : Thefe Expreflions explain dva.-
KlKO.KKviJ.iJ.'ivu ■u^^^accTru, ivith open Faccy Chap III. 13.

4 V The God of this World, i.e. the Devil; fo called, becaufe the Men of the World worfhip-
ped and obcy'd him a s their God.

•^ 'ETj?A«y<7£ Tct uoniJ.stTa, blinded their Minds, anfwers lyru^ud-n Tet vonuttTAi their Minds
ivere blinded, Chap. III. 1 4. And the fecond and third Verfe of this, explains the i jth and 14th
Verfes of the preced ing Chapter.

* As^ct, Glory, here, as in the former Chapter, is put for Shining and Brightnefs , fo that
euAfyi^ioifTtii J^'o^m Ta' Xf/r8, is the Brightnefs or Clearncfs of the Dodrine wherein Chrift is
manirefted in the Gofpel,

God.

TEXT.

Therefore feeing we ' t
have this miniliry, as we
have received mercy, we
faint not :

But have renounced the i
hidden things of dillio-
nefty, not walking in
crafcinefs, nor handling
the word of God deceit-
fully, but by manifeftation
of the truth, commending
our felves to every mans
confcience in the light of
GoJ.

But if our gofpel be hid, J
it is hid to them that are
lofl :

In whom the god of this ^
world hath blinded the
minds of them which be-
lieve nor, left the light
of the glorious gofpel of
ChriU^, who is the image
of God, fhould fhine unto
them.

II CORINTHIANS.

TEXT. TARATHRASE.

God, cannot enlighten them. For I feek not
my own Glory or fecular Advantage in preach-
ing, but only the propagating of the Gofpel
of the Lord Jefus Chrift; profeffing my itlf
your Servant for Jefus fake. For God, who
made Light to fhine out of Darknefs, hath en-
lightned alfo my dark Heart, who before faw
not the End of the Law, that I might Qommu-
nicate the Knowledge and Light of the Glory
of God, which fhines in the Face ^ of Jefus
Chrift. But yet we, to whom this Treafure of
Knowledge, the Gofpel of Jefus Chrift, is com-
mitted to be propagated in the World, are but
frail Men ; that fo the exceeding great Power
that accompanies it, may appear to be from God,
and not from us. I am prefTed on every lide,
but do not ftirink ; I am perplexed, but yet
not fo as to defpond ; Perfecuted, but yet not
left to fmk under it ; thrown down, but not
llain : Carrying about every where in my Body
the Mortification, /. e. a Reprefentation of the
Sufferings of the Lord Jefus ; that alfo the Life
of Jefus, rifen frofh the Dead, may be made ma-
nifeft by the Energy that accompanies my preach-

NOTES.

6 y This is a Continuation ftill of the Allegory of Mofts^ and the Ihining of his Face, &c,
Co much infixed on in the foregoing Chapter.

For the Explication whereof, give me leave to adJ here one Word more to what I have fail
upon it already. MofeSy by approaching to God in the Mount, had a Communication of Glcrf
or Light from him, which irradiated from his Face when he defcended from the Mount : Mo/es
put a Vail over his Face, to hide this LJglt or Glory ; for both thefe Names St. Paul ufes in thii,
and the foregoing Chapter, for the fame Thing. But the Glory or Light of the Knowledge of
God, more fully and clearly communicated by Jefus Chrift, is facd here to fiine in his Face: And
in that Refpeft it is that Chrift, in the foregoing Verfe, is called by St. Paul the Imags of Godi
and the Apoftlcs are fai'd, in the laft Verfe of the precedent Chapter, to be transformed into the
fame Image y from Glory to Glory, i. e. by their large and clear Communications of the Knowledge
of God in the Gofpel, they are faid to be transformed into the fame Image, and to reprefent as
Mirrors the Glory of the Lord ; and to be as it were the Images of Chrift, as Qhrift is (as wc arc
told here, wr. 4.) the Image of God, ' " --

Z ing

5 For we preach not our
felves, but Chrift Jefus
the Lord ; and our feives
your fervants for Jefus
fake.

6 For God who command-
ed the light to fhine out
of darknefs, hath fhined
in our hearts, to give the
light of the knowledge of
the glory of God, in the
face of Jefus Chrift.

7 But we have this trea-
fure in earthen veiTels, that
the excellency of the power
may be of God, and not

of UJ.

8 We are troubled on eve-
ry lide, yet not diftrefTed ;
we are perplexed, but not
in defpair;

p Perfecuted, but not for-
fakcn ; caft down, but not
deftroyed.
10 Always bearing about
in the body, the dying of
the Lord Jefus, that the
life alfo of Jefus might be
made manifeft in our body.

19.

170 II CORINTHIANS.

TARATHRASE. TEXT.

Chap. IV.

1 1. ing in this frail Body. For as long as I live,
I {hall be expofed to the Danger of Death for
the fake of Jefus, that the Life of Jefus rifen
from the Dead, may be made manifefl by my
Preaching and Sufferings in this mortal Flerfi

12. of mine. So that the preaching of the Gofpel
procures Sufferings and Danger of Death to me,
out to you it procures Life, /. e. the Energy of
the Spirit of Chrifl, whereby he lives in, and

13. gives Life to thofe who believe in him. Ne-
verthelefs, though Suffering and Death accom-
pany the preaching the Gofpel, yet having the
fame Spirit of Faith that David had, when he
faid, I believe, therefore have I fpokenj I alfo

14- believing, therefore fpeak: Knowing that he
who raifed up the Lord Jefus, fhall raife me up
alfo by Jefus, and prefent me with you to God.

i^» For I do and fuffer all Things for your fakes,
that the exuberant Favour of God may abound,
by the Thankfgiving of a greater Number, to
the Glory of God, /. e. I endeavour by my Suf-
ferings and Preaching to make as many Con-
verts as I can 5 that fo the more partaking of
the Mercy and Favour of God, of which there
is a plentiful and inexhauftible Store, the more
may give Thanks unto him i it being more
for the Glory of God, that a greater Num-

16. ber fhould give Thanks, and pray to him. For
which Reafon I faint not % I flag not ; but tho'
my bodily Strength decay, yet the Vigour of my

NOTES.

For we which live, are i
alway delivered unto death
for Jefus fake, that the
life alfo of Jefus might be
made manifeft in our mor-
tal ftelli.

So then death worketh in i
us, but life in you.

We having the fame I
fpirit of faith, according
as it is written, I belie-
ved, and therefore have
I fpoken : we alfo believe,
and therefore fpeak ;

Knowing that he which l^
raifed up the Lord Jefus,
ftiall raife up us alfo by
Jefus, and fliall prefent us
with you.

For all things are for r^
your fakes, that the abun- "
dant grace might, throuoh
the thankfgiving of many, .
redound to the glory of
God.

For which caufe we faint i (
not; but tho' our outward
man perifti, yet the inward
man is renewed day by day*

j6 * 1 faint tiet. What this fignifies, we have fcen, ver. i. Here St. Paul gives another
Proof of his Sincerity in his Miniftry, and that is the Sufferings and Danger of Death, which he
daily incurs by his Preaching the Gofpel : And the Reafon why thoU- Suffciings and Dangers
deter him nor, nor make him at all flag, he tells them, is the All'urance he has that God, thro'
Chrift, will raife him again, and rewar4 him with Immortality in Glgry. This Argument h«
piirfuesj Ci^/, IV. 7.- & V. 9. " " rh : .r;r-.-'— — o

i,ni ~ V Mind

11 CORINTHIANS. 171

TEXT. TARATHRASE.

Chap. V.

-17 For our light affliftion,
which is buc for a mo-
ment, workcch for us a
far more excceJino and
eternal weight of glory ;

18 While we look not at
the things which are feen,
but at the things which
are not feen : for the things
which arc feen, are tem-
poral ; but the things
which are not feen, are
eternal.

I For we know, that if

Mind Is dally renewed : For the more my Suf-
ferings are here in propagating the Gofpel,
which at word are but tranlient and light, the
more will they procure me an exceedingly far
greater Addition of that Glory ^ in Heaven,
which is folid and eternal ; I having no regard
to the vifible Things of this World, but to the
invifible Things of the other; for the Things
that are feen, are temporal, but thofe that are
not feen, are eternal.

For I know, that if this my Body, which is
our earthly houfe of this j^u^ as a Tent for mv foiournin^ here upon

tabernacle were dmolved, -i- 1 r ru • j-/r i j t /i 11

we have a building of God, Earth foF a fhort time, were diffolved, I fhall
an houfe not made with have another of a divinc Original ; which (hall
hands, eternal in the hea- j^^^^ j-j^^ Buildings made with Mens Hands, be

fubjc<5l to decay, but fhall be eternal in the
Heavens. For in this Tabernacle '' I groan
earneflly, defiring, without putting off this
mortal, earthly Body, by Death, to have that
celeftial Body fuperinduced ; if fo be, the co-
ming ^ of Chrift fhall overtake me in this Life,
before I put off this Body, For we that are
in the Body, groan under the Preffures and
Inconveniencies that attend us in itj which yet
we are not therefore willing to put off, but
had rather, without dying, have it changed "*
into a celeftial, immortal Bodyj that fo this
mortal State may be put an End to, by an im-
mediate
NOTES.

17 * Weight of Glory. What an Influence ^^.VauTi Hebrev^ had upon his Greeli, is every
^here vifible : *^3!3 in Hebre^v fignifies to be heavy^ and tv be glorious ; Sr. Paul in the Greek joins
them, and fays, Weight of Glory.
I *" Vid. Ver 4.

3 ' That the Apoftle look'd on the Coming of Chrift as not far off, appears by what he fays,
1 TheJf.lV. 15. & V. 6. which Epifile was written' fome Years before this. See alfb to the fame
Purpofe, I Cor. I. 7. &VII. 29, ^i. & X. 11. Rom. XIII. 11, 12. Heb.X. 37.

4 '^ The fame that he had told thera in the firft Epiftle, Chap. XV. 5 i. fhould happen to
thofe who ftiould be alive at Chrift's coming. This, I muft own, is no very eafy PalTage :
Whether we underftand by yviivoit naked, as I do here, the State of the Dead, unclothed

Z I with

vens.

J For in this we groan
earneftly, defiring to be
cloathcd upon with our
houfe which is from hea-
'vcn :

5 If fo be, that being
cloathed, we (hall not be
found naked.

4 For we that are in this
tabernacle do groan, being
burdened : not for that we
would be uncloathed, but
doathed upon, that mor-
tality might be fwallowed
up of life.

17-

18.

172 II CORINTHIANS.

T AKATHR ASE. TEXT.

Chap. V.

Now he that hath T'
wrought us for the felf-
fame thing, is God, who
alfo hach given unto us
the earneft of the Spirit.

Therefore we are al- 6*
ways confident, knowing
that whilft we are at home
in the body, we are abfent
from the Lord :

(For we walk by faith>, f
not by fight)

We are confident, I fay,. Z
and willing rather to be
abfent from th. body, and
to be prefent with - the -
Lord.

Wherefor* we labour,.; 9
that whether prefent or
abfent, we may be accept- -
ed of him.

5. mediate Entrance into an Immortal Life. Now
it is God who prepares and fits us for this im-
mortal State ; who alfo gives us the Spirit, as

6. a Pledge " of "it. Wherefore, being always un-
daunted *", and knowing that whilft I dwell
or fojourn in this Body, I am abfent from my

7. proper Home, which is with the Lord (for I
regulate my Condud:, not by the Enjoyment
of the vifible Things of this World, but by my
Hope and Expedation of the invifible Things

8. of the World to come) I, with Boldnefs \
preach the Gofpel ; preferring in my Choice
the quitting this Habitation, to get home to

9. the Lord. Wherefore, I make this my only
Aim, whether flaying « here in this Body, or
departing « out of it, fo to acquit my felf, as

JSI 0 r E S,

•with immortal Bodies, till the Refurreftion ; which Senfe is favour'd by the fame Word, .1 Cor.
XV. 37. or whether we underftand the cloathing upotJy which the Apoftle defires, (o be thofe im-
mortal Bodies which Souls (hall be cloathed with at the Refurredion ; which Senfe of cloathing,
uptn, fcems to be favour'd by I Cor. XV. 53, 54. and is that which one fhould be inclined to,
were it not accompanied with this Ditficuhy, i/iz. that then it would follow that the Wicked
ihould not have immortal Bodies at the Rcfurreftion : For whatever it be, that St, Paul here,
means by being cloathed upon^ it is foniething that is peculiar to the Saints, wh« ha^ the Spirit
of God, and fhall be with the Lord in contra-diftindion to others, as appears from the following
iVerfes, and the whole Tenor of this Place.

5 * The Spirit is mentioned, in more Places than one, as the Pledge and Earneft of Immoc-.
tality i more particulaiJy, Epb.l. 13, 14. which, compared with Rom.VlU. 13. fhews that the
Inheritance, whereof the Spirit is the Earneft, is the fame which- the Apoftle Ipeaks of here, viz.
the Pofleflion of immortal Bodies.

6j S ^ QctppbyTii and ■d-a.ppSfxiVy ive are confident^ fignifies in thefe two Verfes the fame that
jTx. iKKAKAfJ-iVy ive faint noty does, Chap. IV. I, & 16. 1. e. I go on undauntedly, without flag-
ging, preaching the Golpel with Sincerity, and dire(^ Plainncfs of Speech. This Conclufion
which he draws here from the Confideration of the Rejfurreftion and Immortality, is the fame,
that he makes upon the fame ground, Chap. IV. 14, i6.

9 8 E/T£ £f/*H//«(/T«f, iiniKS'n^.^vriiy 'whether Jiaying in the Body., or going out of it^ i. c.
whether I am to ftay longer here, or fuddenly to depart. This Senle the foregoing Verfc leads
us toi and what he fays in this Verfe, that he endeavours (whether ep/n^Kj-, or £*cr«/<c«t') /<k
le <well-pUafing to the Lord, i.e. do what is well-pleafing.to him, fhews, that neither of thefe
Words can fignify here his being with Chrift in Heaven : Por wiien he^ is there, the time of
endearouring tq approve hir»fdf is over.

I CO

II CORlNfHIANS. i?-^

(

TEXT. TARATHRASR

For we muft all appear
before the j.idgment-feac
of Chriit, that every one
inay rcreivc the things
don<; in his body, accord-
ing to that he hath done,
■vvhi^'her it be good or bad,

Knowino therefore the
terror of the Lord, we
p^rfwade men ; buc we
are made manifcft unco
God, and I truQ alfo are
made manifcfl in your con-
fcii-nces.

For we commend not
our fclves a£;ain unto you,
but give you occalion to
glory on our behalf, that
you may have fome-
whac to anfwer chem

to be acceptable to him ^ For we. muft all
appear before the Judgment-Seat of Chrift,
that every one may receive according to what
he has done in the Body, whether it be good
or bad. Knowing therefore this terrible Judg-
ment of the Lord, I preach the Gofpel, per-
fwading Men to be ChriiUans : And with what
Integrity I difcharge that Duty, is manifeft
to God ; and I truft you alfo are convinced of
it in your Confciences. And this I fay, not
that I commend ' my felf again, but that I
may give you an occafion not to be alhamed
of me, but to glory on my behalf; having
wherewithal to reply to thofe who make a
ihew of glorying in outward Appearance,-

N O T E s:

*• St. Pattlf from chap. IV. jz. to this Place, has, to convince them of his Uprightnefs in his
Miniftry, been fhewing that the Hopes and fure Expedation he had of eternal Life, kept him
fteady and refolute, in an open, fincere Preaching of the Gofpel, without any Tricks, or de-
ceitful Artifice. In which his Argument ftands thus : "^ Knowing that God, who raifed up
" Chrift, will raife me up again, 1, without any Fear or Confideration of what it may draw
*' upon me, prwch the Gotpel faithfully, making this Account, that the momentaneous AfHi-
" ftions which for it 1 may fuffer here, which are but flight, in comparifon of the eternal Things
** of another Life, will exceedingly increafe my Happinels in the other World, where T long to
" be i and therefore Death, which brings me home to Chriit, is no Terror to me ; all my Care
*' is, that whether I am to ftay longer in this Body, or quickly to leave it, living or dying, I
** may approve my felf to Chrift in my Miniftry." In the next two Verfcs he has another Argu-
ment, to fix in the Corinthiavs the fame Thoughts of him; and that is the Punifhment he (hall
receive at the Day of Judgment, if he fhouid negleft to preach the G<3fpel faithfully, and not en-
deavour fincerely and earneftly to make Converts to Chrift.

I i ' From this Place, and feveral others in this Epiftle, it cannot be doubted but that his
fpeaking well of himfclf, had been objeded to him, as a Fault. And in this lay his great Diffi-
culty, how to deal with this People : If he anfwer'd nothing to what was talk'd of him,' his
Silence might be interpreted Guilt and Confulion ; if he defended himfeif, he was accufed of
Vanity, Self-commendation, and Folly. Hence it is chat he ufes fo many Reafons to fhew, that '
his whole Carriage was upon Principles far above all worldly Confiderations ; and tells them
here, once for all, that the Account he gives of himfeif is only to furnilh them who are his
Friends, aad.ftuck to hmi, with-matter <© juftify ihcmfelves in their Meem of him, and to reply-
to the contrary Fadion.

without

10.

IZ.

12.

174

Chap, v.

II CORINTHIANS.

TARATHRASE. TEXT.

Without doing fo inwardly in their Hearts ^.

1-3 For if ' I am belides my felf "', in fpeaking
as I do of my felf, it is between God and me,
he muft judge, Men are not concerned in it,
nor hurt by itj or if I do it foberly, and upon
good ground ^ if what I profels of my felf
be in reality true, it is for your fake and ad-
vantage. Por 'tis the Love of Chrift con-
ftraineth me ; judging, as I do, that if Chrifl.
died for all, then all were dead ; and that if
he died for all, his Intention was, that they
who by him have attain'd to a State of Life,
fhould not any longer live to themfelves alone,
feeking only their own private Advantage, but
fhould employ their Lives in promoting the
Gofpel and Kingdom of Chrift, who for them

1 6. died, and rofe again. So that from henceforth
I have no regard to any one, according to the
Flefh ", /". e, for being circumcifed, or a Jew,

14.

15-

which glory in appearance,
ami not in hearc.

For whether we be be- ' 3
flies our felves, ic is to
God : or whether we be
fober, ic is for your caufe.

For the love of ChiilU4
conflraineth us, becaufe
we thus judge, that if one
died for all, then were all
dead :

And chat he died for all, 15
that they wluch live,{hould
not henceforth live unto
themfelves, but unto him
which died for them, and
rofe again.

Wherefore henceforth 16
know we no man after the
flefli : yea, though we have
known ChiiA after the
fiefli, yet now henceforck

NOTES,

^ This may be underftcod of the Leaders of the oppofite Fafiion, who, as 'cis inanifeft from
Chnp.\. 7, 15. & XI. li, ii, 1 J. pretended to fomething that they gloried in, though St. Paul
aflures us they were fatisfied in Confcience that they had no folid Ground of glorying.

I 3 ' St. Paulf from the ijch Verfe of this Cha.pter, to Chap. VI. 12. gives another Reafon for
his difinterefted Carriage in Preaching the Gofpel ; and that is his Love to Chrilt, who, by hi»
Death, having given him Life, who was dead, he concludes, that in Gratitude he ought not to
live to himfelf any more. He therefore being as in a new Creation, had now no longer any
Regard to the Things or Perfons of this World ; but being made by God a Minifter of the
Golpel, he minded only the faithful Difcharge of his Duty in that Arabaffy, and, purfuant there-
unto, took care that his Behaviour fliould be fuch as he defcribes, Chap. VI. 3 'to.
."" Befides my felf, i.e. in fpeaking well of my felf in my own Juftificacion. He that ob-

ferves what St. Paul fayj. Chap. XI.' i. & 16 ii. C}:>ap. Xil. 6, Sc 1 1, will fcarce doubt but

that the fpeaking of himftlf, as he did, was by his Enemies called Glorying, and imputed to hioa
as Folly and Madnels.

16 " This may be fuppofed to be faid with RefleAion on their yewifb falfe Apoftle, who glo-
ried in his Circunicilioo, and perhaps that he had feen Chrift in the Ficlb, or was fome way re^
Jated to iiim.

Far

II CORINTHIANS. 17$

TEXT. TAR AT ERASE.

Chap. V.

know we him no more.

7 Therefore if any man
be in Chiift, he is a new
creature : old things are
pa{t away, behold, all
things are become new.

8 And all things are of
Godj who hath reconciled
us to himfelf by Jefus
Chrift, and hath given to
us the miniftry of recon-
ciliation ;

9 To wir, that God was
in Chrift, reconciling the
world unto himfelf, not
imputing their trefpafles
unto them ; and hath
committed unto us the
word of reconciliation.

0 Now then we are am-
bafladors for Chrift, as
though Gjd did befeech
you by us : we pray you
in Chrift's ftead, be ye re-
conciled to Go:i.

1 For he hath made 'him
10 be fin for us, who knew
no fin ; that we might be
made the righteoufnefs of
God in him.

For If I my felf have gloried in this, that Chrift
himfelf was circumcifed, as I am, and was of
my Blood and Nation, I do fo now no more
any longer. So that if any one be in Chrift, it 17:
is as if he were in a new Creation °, wherein
all former mundane Relations, Considerations
and Interefts p, are ceafed, and at an end ; all
Things in that State are new to him, and he 18.
owes his very Being in it, and the Advantages
he therein enjoys, not in the leaft meafure to
his Birth, Extraction, or any legal Obfervances
or Privileges, but wholly and folely to God
alone J reconciling the World to himfelf by 19.
Jefus Chrift, and not imputing their Tref-
pafles to them. And therefore I, whom God
hath reconciled to himfelf, and to whom he
hath given the Miniftry, and committed the
Word of this Reconciliation, as an Ambaflador 20;
for Chrift, as tho' God did by me befeech you,
I pray you, in Chrift's ftead, be ye reconciled
to God. For God hath made him fubjedt to 21.
SuiFerings and Death, the Puniftiment and

N O t E S.

17 ° Gal.yi. 14. may give (bme light to this Place. To make this i<5th and 17th Verfes co-
herent to the reft of St. Paul's Difcourfe here, they muft be underltood in reference to the falfe
Apoftle, againft whom St. Paul is here juftifying himfelf ; and makes it his main Bufinefs in this,
as well as his former Epiftle, to ftiew what that falfe Apoftle gloried in, was no juft Caufe of
boafting. Purfuant to this Defign of finking the Authority and Credit of that falfe Apoftle,
St. Paul, in thefc and the following Verfes, dexreroully infinuates thefe two Thing? : ij}, That
the Miniftry of Reconciliation being committed to him, they fhould not forfake him, to hearken
to, and follow that Pretender. 2^/y, That they being in Chrift, and the new Creation, fhould,
as he doej, not know any Man in the Flefti ; not eftecm or glory in that falfe Apoftle, becaufe he
might perhaps pretend to have feen our Saviour in the Flelli, or have heard him, or the like.
Krltr/f, (ignifies Creation; and is Co tranilaced, ilow, VIII. zz.

P Tst d^-)^xia, old Things J perhaps may here mean the ^<wifi Oeconomy ; for the falfe Apoftle
wasa^'^ty, and as fuch alFumed to himfelf fome Authority, probably by Right of Blood and
Privilege of his Nation, t/Zrf. 1 Cbr. XI. ai, ir. But that St. P<7«/ here tcUs them, now undci-
the Gofpel, is all antiquated, and quite out of doors.

Confe-

ij6

II CORINTHIANS.

Chap. VI.

TARATHRASE.

3-
4-

5-
6.

8.
9-

10.

Confequence of Sin, as if he had been a Sinner,
tho' he were guihy of no Sin; that we, in and
by him, might be made righteous by a Righ-
teoufnefs imputed to us by God.

I therefore working together with him, be-
feech you alfo, that you receive not the Fa-
vour of God, in the Gofpel preached to you,
in vain \ (For he faith, I have heard thee in
a Time accepted, and in the Day of Salvation
have I fuccour'd thee : Behold, now is the ac-
cepted Time ; behold, now is the Day of Sal-
vation) Giving no Offence to any one in any
thing, that the Miniftry be not blamed : But in
every thing approving my felf as becomes the
Minifter of God, by much Patience in Afflidi-
ons, in Neceffities, in Streights, in Stripes, in
Imprifonments, in being toffed up and down, in
Labours, in Watchings, in Faftings j by a Life
undciilcd, by Knowledge, by Long-fufferings,
by the Gifts of the Holy Ghoft, by Love un-
feigned ; by preaching the Gofpel of Truth
fmcerely, by the Power of God aflifting my Mi-
niftry, by Uprightnefs of Mmd, wherewith! am
armed at all Points, both to do and to fuffer ;
by Honour and Difgrace, by good and bad Re-
port, as a Deceiver % and yet faithful ; as an
obfcure, unknown Man, but yet known and
owned ; as one often in danger of Death, and
yet, behold, I live ; as chaftened, but yet not
killed J as forrowful, but yet always rejoicing j

' N O f E S.

TEXT.

We then at workers to- l
gether wich him, befcech
you alfb, that ye receive
not the grace of God in
vain.

(For he faith, I have ■
heard thee in a time ac-
cepted, and in the day of
falvation have I fuccourej
thee : behold, now is the
accepted time : behold,
now is the day of falva-
tion)

Giving no offence in
any thing, that the mi-
nitlry be not blamed :

But in all things appro-
ving our fclves as the mi-
nifters of God, in much
pati. nee, in afflidions, in
neccflicies, in diftrefles.

In ftripes, in imprifon-
ments, in tumults, in la-
bours, in watchings, ia
faftings.

By purenefs, by know-
ledge, by long-fuffering,
by kindncfs, by the Holy
Ghoft, by love unfeigned.

By the word of truth,
by the power of God, by
the armour of righteouP-
nefs, on the right hand
and on the left ;

By honour and difho-
nour, by evil report and
gooJ report ; as deceivers,
and yet true ;

As unknown, and yet

well known ; as dying,

and behold, we live ; as

chaftened, and not killed ;

As forrowful, yet al-

1 "^ Receive the Grace of God in vnin^ is the fame wi;h believing in vain^ I Cor. XV. i. i. e.
receiving the Doif^rine of the Gofpel for true, and proftiTing Chriftianity, without perfiriino in it,
•r performrng what the Gofpel requires.

8 ■■ Deceiver ; a TitJe, 'cis like, he had received from fome of the oppoGtc Faflion at Corinth^
\U.Cbap. XII. 1 6.

II CORINTHIANS.

TEXT.

way rejoicing ; as poor,

yet making many rich ; as

having nothing, and yec

p&fTeiling all things.
I O ye Coiinthians, our

mouth is open unto you,

our heart is enlarged.
!i Ye are not ftraitned in

tis, but ye are ftraitned in

your own bowels,
[ J Now for a recompenfe

in the fame, (\ fpeak as

unto my children) be ye

alfo enlarged.

14 Be ye not unequally yo-
ked together with unbe-
lievers : for what fellow-
(hip hath righteoufnefs
with un righteoufnefs ?
and what communion
hath light with darki\efs ?

1 5 And what concord hath
Chrift with Belial ? or
what part hath he that
believeth with an infidel ?

16 And what agreement
hath the temple of God
with idols ? for ye are the
temple of the living God ;
as God hath faid, I will
dwell in them, and walk
in them ; and I will be
their God, and they (hall
be my people.

17 Wherefore come out
from among them, and
be ye feparate, faith the
Lord, and touch not the
unclean tiling ; and I will
receive you.

18 And will be a father
unto you, and ye {hall be
my fons and daughters,
iaich the Lord almighty.

NOTES.

II. '"Another Argument St. Paul makes ufe of to Juftify and excufe hisPlainnefs of Speccfe
to the Corinthiansy is, the great AffgAion he has for them, which he here breaks •ut into an
Kxprefllon of, in a very pathetical manner. This with an Exhortation to feparatc fVooi Ido-
laters and Unbelievers, is what he inlifts on, from this Place to Cb, VII. i6.

14 ' rid. Ch. VII. I.

1 5 '' Belial u a general Name for all the falfe Gods worlhipped by the idolatrous Centttes. ^

A a Having

TARATHRASE.

as poor, yet making many rich ; as having no-
thing, and yet pofTeffing all things.

O ye Corinthians, my Mouth is opened to
you, my Heart is enlarged ^ to you, my Af-
fedtion, my Tendernefs, my Compliance for
you, is not ftreight or narrow. 'Tis your own
Narrownefs makes you uneafy. Let me fpeak
to you, as a Father to his Children; in return,
do you likewife enlarge your Affections and
Deference to me. Be ye not affociated with
Unbelievers, have nothing to do with them in
their Vices or Worfhip * ; for what Fellow-
fhip hath Righteoufnefs with Unrighteoufnefs ?
What Communion hath Light with Darknefs ?
What Concord hath Chrift with Belial V?
Or what part hath a Believer with an Unbelie-
ver ? What Agreement hath the Temple of
God with Idols ? For ye are the Temple of
the living God, as God hath faid, I will dwell
in them, among them will I walk, and I will
be their God, and they (hall be my People:
Wherefore come out from among them, and
be feparate, faith the Lord, and touch not the
unclean thing j and I will receive you to me.
And I will be a Father to you, and ye (hall be my
Sons and Daughters, faith the Lord Almighty.

177

Chap. Vr.

II.

12.

14.

16.

'7'

i^.

178 II CORINTHIANS.

TARATHRASE. TEXT.

Chap. VII.

1, Having therefore thefe Promifes, (dearly Be-
loved) let us cleanfe our fe Ives from the De-
filement of. all forts of Sins, whether of Body
or Mind, endeavouring after perfedl Holinefs

2. in the fear of God. Receive me, as one to be
hearken'd to, as one to be follow'd, as one that
hath done nothing to forfeit your Efleem. I
have wrong'd no Man : I have corrupted no

3. Man : I have defrauded no Man *" : I fay not
this to refle(ft on your Carriage towards me :
* For I have already aflured you, that I have
fo great an Affection for you, that I could live

4, and die with you. But in the Tranfport of my
Joy, I ufe great Liberty of Speech towards you.
But let it not be thought to be of ill Will, for I
boall much of you ; I am filled with Comfort,
and my Joy abounds exceedingly in all my Af-

^, flidtions. For when I came to Macedonia, I
had no Refpite from continual Trouble that be-
fet me on every fide. From without I met
with Strife and Oppofition in Preaching the
Gofpel : and within I was filled with Fear up-
on your Account, left the falfe Apoftle con-
tinuing his Credit and Fad:ion amongft you,
ihould pervert you from the Simplicity of the

6. Gofpel ^. But God, who comforteth thofe
who are caft down, comforted me by the co-
ming of Titus, not barely by his Prefence, but
by the Comfort I received from you by him,.

- when he acquainted me with your great Defire
of conforming your felves to my Orders j your
Trouble for any Negle(5ts you have been guilty

NOTES,

2 ^ This feems to insinuate the contrary Behaviour of their falfe Apoftle.

3 "" Vid. I Cor. IV. }. z Cor. X. i. & XI. 10, zi. & XUI. 3.

>_,ymch.xl. 3.

Having therefore thefe' 1
promifes (dearly beloved)
let us cleanfe our felves
from all filchinefs of the-
fleili and fpirit, perfeftr
ing holiaefs in the fear of-
God.

Receive us : we have '
wronged no man, we have
corrupted no man, we
have defrauded no man.

I {peak not this to con^-J
demn you : for I have
faid before, that you are
in our hearts to die and
live with you.

Great is-my,boldnefsof4
fpeech toward you, great
ii my glorying of you . I
am filled with comfort, I ,
am^ exceeding joyful in all
our tribulation.

For when we were $
come into Macedonia, our
flelh had no reft, but we
were troubled on every
fide ; without were fight-?
ings, within were fears.

Neverchi Lfi, God that 6
comforteth thofe that are
caft down, comforted us
by the coming. of Titus :

And not by his coming 7
only, but by the conlbla-
tion wherewith he was
comforted in you, whea
he told us your earneft de-
fire, your mourning, your
ferveac mind toward me ;

II CORINTHIANS.

TARATHRASE.

of towards me; the great Warmth of your Af-
fedion and Concern for me ; fo that I rejoy-
ced the more for my paft Fears, having writ
to you a Letter, which I repented of, but now
do not repent of, perceiving that though that
Letter grieved you, it made you fad but for a
fhort time : But now I rejoice not that you
were made forry, but that you were made
forry to Repentance. For this proved a bene-
ficial Sorrow, acceptable to God, that in nothing
you might have caufe to complain that you
were damaged by me. For godly Sorrow
worketh Repentance to Salvation not to be re-
pented of: But Sorrow rifing from worldly In-
tereft, worketh Death. In the prefent cafe
mark it, » that godly Sorrow which you
had, what Carefulnefs it wrought in you, to
conform yourfelves to my Orders, ver, 15. yea
what clearing your felves from your former
Miscarriages ; yea, what Indignation againft
thofe who led you into them ; yea, what Fear
to offend me ' j yea, what vehement Delire
of fatisfying me j yea, what Zeal for me j yea,
what Revenge againft your felves for having
been fo mifled. You have (hewn your felves
to be fet right *, and be as you fhould be in

every

NOTES,

II" St. Paul writinjg to thofe who knew the Temper they were in, and what were the Ob-
ie«s of the feveral Paffions which were raifed in them, doth both here, and in the yth Verfc
forbear to mention by, and to what they were moved, out of Modefty and Refpeft to them.
This isnecelkry for the Information of ordinary Readers, to be fupplied as can be beft collefted
Irom the mam Defign of the Apoftle in thefe two Epiftles, and from feveral Paffases giving
MS light m It. 6 D 6

^ vid. Ver. 15. * Clear. This Word anfwers very well ctyvi( in the Creek ; but then to
k !u V" ^"^r-^i '' generally underftood to fignify not to have been guilty ; which could not
be the Senfe of the Apoftle, he having charged the Corimhians fo warmly in his firft Epiftle.
«is meanmg muit therefore be, that they had now refolved on a contrary Courfe, and were
» lar dear, i. e. were fet right, and in good Difpofition again, as be defcribea it in the

A a » former

TEXT.

fo that I rejoyced the
more.

g For though I made you
forry with a letter, I do
not repent, though I did
repent : for I perceive
that the fame epiftle
made you forry, though
it were but for a feafon.

9 Now I rejoyce, not that
ye were made forry, but
that ye forrowed to re-
pentance : for ye were
made forry after a godly
manner, that ye might
receive damage by us in
nothing.

10 For godly forrow work-
eth repentance to falvati-
pn not to be repented of :
but the forrow of the
world worketh death,

1 1 For behold, this felf
fame thing that ye for-
rowed after a godly
ibrt, .what carefulnefs ic
.wrought in you, yea,
what clearing of your
felves, yea, what indigna-
tion, yea, what fear, yea,
what vehement dedre,
yea, what zeal, yea, what
revenge : in all things ye
have approved your felves
CO be clear in this matter.

179

Chap.vn.

10.

II.

n CORINTHIANS.

Chap, VII.

TAKATUKASE.

12. every thing by this Carriage of yours -j*. If
therefore I v^^rote unto you concerning the For-
nicator, it was not for his fake that had done,
nor his that had fufFered the wrong, but princi-
pally that my Care and Concern for you might
be made known to you, as in the Prefence of

13. God 5 therefore I was comforted in your Com-
fort : but much more exceedingly rejoiced I in
the Joy of l^itus, becaufe his Mind was fet at
cafe by the good Difpofition he found you all

14. in towards me ^ So that I am not afhamed
of having boafted of you to him. For as all that
I have faid to you is Truth, fo what I faid to
^itus in your Commendation, he has found to be

jr. true, whereby his AfFedion ta you is abun-
dantly increafed, he carrying, in his Mind the
univerfal Obedience of you all unanimoufly to
me, and the manner of your receiving him

NQt E S.

TEXT.

Wherefore though I n
wrote unto you, I did it
not for his caufe that had
done the wrong,nor for his
caufe that fufFered wrong,
but that our care for you
in the fight of God might
appear unto you.

Thereforcwe were com- ^ 2
forted in your comfort :
yea, and exeedingly the
more joyed we for the joy
of Titus, becaufe his fpirit
was refrefhed by you all.

For if I have boafted *4
any thing to him of you^
I am not afhamed ; buc
as we fpeak all things to
you in truth, even fo our
boafting which I made be-
fore Titus is found- a truth.

And his inward affe^r- If
on is more abundant tor^
ward you, whilfl he re-
membreth the obedience
of you all, how with fear
and trembling you receir
ved him.

former Pirt of this Vcrfe. | And therefore I think iu t£ rr^clyixetTti may beA be rendered
ip faSj i. t, by your Sorrow,, your Fear, your Indignation, your Zeal, €f<:, I think it can-
not well be tranflated J» ibis matter^ underl^anding thereby the Punifhraent of the Fornicator.
For that was not the matter St. faul had been fpeaking of ; but the Corinthians fiding with
the falfe Apoftle againft him, was the Subjeft of the preceding Part of this, and of the three
or four foregoing Chapters, wherein he juftifies himfelf againlt their Slanders, and invalidates
the Pretences of the adverfe Party, This i« that which lay chiefly upon hii Heart, and which
he labours might and main both in this and- the former Epiftle to redify, as the Foundation
of all the Diforders araongft them ; and confeqiiently is the matter wherein he rejoices to
find them all fet right. Indeed, in the immediately following Vcrfe, he mentions his having
•writ to them concerning the Fornicator, but it i> only as an Argument of his Kindnefs and
Concern for them : But that what was the great Caufe of his Rejoicing, what it was that gave
him the great Satisfaftion, was the breaking the Faftion, and the re-uniting them all, to
himfelf, which he exprelfes in the Word ali^ emphatically ufed, ver. i j, 1 5. and from
thence he concludes thus, ver. \6. I rejoice therefore that t have Confidence in you in all Things,
Hb Mind was now at reft ; the Partizansof his Oppofer the falfe Apoftle having forfaken
that Leader whom they had fo much gloried in, and being all now come over to St. Paul,
he doubted not but all would go well, and fb leaves off the Subjcft he had been upon in th«
feven foregoing Chagterfj vizit the Juftification of himfelf, with here and there Reflexions on
that falfe Apoftle.
1 } '' vid. ver. I f V

I, With

II CORINT HIANS.

TEXT.

TARAT HRASE.

i8i

Chap.VIir.

16 I rejoice therefore, that with Fear and Trembling. I rejoice therefore, 16-.
in alHhlngs. ^^^ '" ^°" ^^^^ ^ ^^ve Confidence in you in all Things.

I' ' I lli^— ^— ■— i ■ I I »— ■— — — 1 I Ml ■ I I —

SECT. IIL

CHAP. VIIL I. IX. 15.

CONTENTS,

THE Apoftle having employ'd the feven foregoing Chapters
in his own Juftification, in the Clofe whereof he exprelTes the
great Satisfaction he had in their being all united again in their AfFe-
&ion and Obedience to himj he, in the two next Chapters, exhorts
them, efpecially by the Example of the Churches of Macedonia^, to
a liberal Contribution to the poor Chriftians in Judea,.

TEXT.

\>IOreovcr,

bretfcren,
we do you to wit

of the grace of God be-
fiowed on the churches of
Macedonia :

J. How that in a great tri-
al of afBidion, the abun-
dance of their joyj and
their deep poverty, abound-
ed unco the riches of their
liberality.

J For to their power (I
bear record) yea,, and be^

TARAT HRASE.

Moreover^ Brethren^ I make known to
you the Gift \ which, by the Grace of
God, is given in the Churches of Macedonia^
viz. that amidft the Afflidlions '^ they have
been much tried with, they have, with exceed-
ing Chearfulnefs and Joy, made their very low
Eftate of Poverty yield a rich Contribution of
Liberality; being forward of themfelves (as I
muft bear them witnefs) to the utmofl of their

N O "T E S.

I * X*e<<, which is tranflated Cracey Is here ufed by St.PaW for Gift or Liberality; and is Co
ufed, ver. 4, 6, 7, 9, 19. & I C«r. XVI. 5. It is called alfo ;t*'e'f ®-^5 '** ^^fi of God , becaufe
God is the Author and Procurer of it, moving their Hearts to it. Befides, J^iJ^oy-wttv iv cannot
fignify hefio<wed on, bur given in ox by.

z ^ How ill difpos'd and rough to the Chriflianj ^he Maadonianf were, may be fun^

jiajJiw, 6cxvii.

Power ;

i82 II CORINTHIANS.

TARATHRASE. TEXT.

Chap.VIir.

4. Power ; nay, and beyond their Power, ear-
neftly intrcating me to receive their Contribu-
tion, and be a Partner with others in the Charge
of conveying and diftributing it to the Saints.

5. And in this they out-did my Expectation, who
could not hope for fo large a Collection from
them. But they gave themfelves firft to the
Lord ; and to me, to difpofe of what they had,
according as the good Pleafure of God fliould

6. direct. Infomuch, that I was moved to per-
fwade TituSj that as he had begun, fo he would
alfo fee this charitable Contribution carried on

7. among you till it was perfected ; that as you
excel in every thing, abounding in Faith, in
Well-fpeaking, in Knowledge, in every good
Quality, and in your Affedtion to me, ye might
abound in this A6t of charitable Liberality alfo.

8. This I fay to you, not as a Command from
God, but on occalion of the great Libera-
lity of the Churches of Macedoniay and to
fhew the World a Proof of the genuine, noble
Temper of your Love'. For ye know the

NOTES.

yond their power, they

were willing of themfelves,

Praying us with much
intreaty, that we would
receive the gift, and take
upon us the fellovvlnip of
theminiftring to the faints.

And this they did, not
as we hoped, but firft gave
their own felvcs to the
Lord, and unto us by the
will of God.

Infomuch that we de-
fired Titus, that as he had
begun, fj he would alio
finifh in <you the fame
grace alfo.

Therefore, as yc abound
in every thing, in faith, ia
utterance, and knowledge,
and in all diligence, and
in your love to us ; fee
that ye abound in this
grace alio.

I fpeaic not by com-
mandment, but by occafioa
of the forwardnefs of o-
thers, and to prove th«
(liicerity of your love.

8 ' To T«f v/x9Ti£eiii dyaTnf yv'xytov J^okiixa^uv^ peiving the ff'orld a Py*of of the genuine
Temper cf their Love : Thus, I think, it ftiould be rendred. St. Paul, who is fo careful all along
in this Epiftle, to fhcw his Edeem and good Opinion of the Corinthians^ taking ail Occalions to
fpeak and prefume well of them, whereof we have an eminent Example in thefe Words, Te
abound in your Love to4ts, in the immediately preceding Verfc ; he could not, in this Piace, fo far
forqet his Dclign of treating them very tenderly, now they were newly return'd to him, as to
ttllthem, that he fent Titus for the promoting their Connibution, to make a Trial of the Since-
rity of their Love. This had been but an ill Exprellion of that Cor^Jence, which, Chap.VU. 16.
he tells them, he has in them in all Things. Taking therefore, as without Violence to the Words
one may, J^oKiy-d^^JV for drawing out a Proof, and yrt](nov for genuine, the Words very well
«xprefs St. Paul's obliging way of flirring up the Corintbi.ins to a liberal Contribution, as I have
underliood them : For St. P^/^rs Difcourfe to them briefly ftands thus ; " The great Liberaiify
*' of the poor Macedonians^ made mc lend Titus to you, to carry on the CoUeftion of your Charity,
** which he had begun, that you who excel in all other Virtues, might be eminent alfo in this.
*• But this I urge, not as a Command froin God, but upon Occahon of others Liberality, lay
•* before you an Opportunity of giving the World a Proof of the genuine Temper of your Charity;
*' which, like that of your other Virtue;, loves not to come behind that of others."

Muni-

II CORINTHIANS.

TEXT. PARATHRASE.

9 For ye know the grace
of our Lord Jefus Chrift,
that though he was rich,
yet for our fakes he became
poor, that ye through his
poverty might be rich.
lO And herein I give my
advice : for this is expedi-
ent for you who have be-
gun before, not only to do,
but alfo to be forward a
year ago.
J I No\v therefore perform
!f the doing of it i that as
there was a readinefs to
will, fo there may be a
peiformance alfo out of
that which you have.

For if there be firft a
willing mind, it is accepted
accotiiing to that a man
hath, and not according
to that he hath not.

For I mean not that o-
ther men may be eafed,
and yju burdened :
14 B'Jt by an equality, that
now at this time your a-
bundance may be a fupply
for their want, that their
abundance alfo may be a
fupply for your want, that
there may be an equality :
1^ As it is written, He
that had gathered much,
had nothing over; and he
that had gathered little,
had no lack.
I^ But thanks be to God,
which put the fame earneft
care into the heart of Titus
for you.
17 For indeed he accepted
! the exhortation, but being

'^i

Munificence *" of our Lord Jefus Chrift, who 9.
being rich, made himfelf poor for your fakes,
that you by his Poverty might become rich.
I give you my Opinion in the Cafe, becaufe it 10.
becomes you fo to do ; as having began not only
to do fomething in it, but to {hew a Willing-
nefs to it above a Year ago. Now therefore 1 1.
apply your felves to the doing of it in earned j
fo that as you undertook it readily, fo you
would as readily perform it, out of what you
have : For every Man's Charity is accepted by 12.
God according to the Largenefs and Willing-
nefs of his Heart in giving, and not according
to the Narrownefs of his Fortune. For my I3-
meaning is, not that you fhould be burdened to
eafe others, but that at this time your Abun-
dance fhould make up what they through Wane
come fhort in, that in another Occafion their I4«
Abundance may fupply your Deficiency, that
there may be an Equality: As it is written, ^S*
He that had much, had nothing over ; and he
that had little, had no lack. But Thanks be to 16.
God, who put into the Heart oi Titus the fame
Concern for you j who not only yielded to my
Exhortation ^, but being more than ordinary 17*
concerned for you, of his own Accord went un-

NOTES.

9 ^ Th %ctei:', the Grace^ rather the Munificence ; the Signification wherein St.P<T«/ufes ydtxfj
ever and over again in this Chapter, aad is tranliaced Gift, ver, 4.
17 ^ Vid. Ver. 6.

1 84

Cliap.VIir.

II CORINTHIANS,

19.

20.

21.

22.

23'

24.

• TAKAVHRASE.

to you ; with whom I have fent the Brother ^^
who has Praile through all the Churches for
his Labour in the Gofpel, (and not that only,
but who was alio chofen of the Churches to
accompany me in the carrying this Colle(flion,
which Service I undertook for the Glory of our
Lord, and for your Encouragement to a liberal
Contribution) to prevent any Afperfion might
be caft on me by any one, on occafion of my
meddling with the Management of fo great a
Sum ; and to take care, by having fuch Men
join'd with me in the fame Truft, that my In-
tegrity and Credit ihould be preferved, not
only in the fight of the Lord, but alfo in the
fight of Men. With them I have fent our Bro-
ther, of whom I have had frequent Experience
in fundry Affairs, to be a forward, adtive Man;
but now much more earneftly intent, by reafon
of the ftrong Perfwafion he has of your contri-
buting liberally. Now whether I fpeak of Titus^
he is my Partner, and one who with me pro-
motes your Litejeft; or the two other Brdthren
fent with him, they are the Meffcngers of the
Churches of Macedonidy by whom their Col-
lection is fent, and are Promoters of the Glory
of Chrift. Give therefore to them, and by them
to thofe Churches a Demonftration oi your
Love, and a Juftification of my boailing of you.
For as touching the Relief of the poor
Chriftians in Jerufalettty it is needlefs for me
to write to you. For I know the Forward-
jriefs of your Minds, which I boafled of on

NOTES.

1 8 •"' This Brother moft take to be St, Luke^ who now was,
Si. Vaul\ Coni^auion in his TravcU.

TEXT.

more forward, of his own
accord he went uato you.

And we have fent with 18
him the brother, whofe
praife i$ in the gofpel,
througliout all the churches ;

(And not that only, but 19
who was alfo chofen of
the churches to travel with
us with this grace, which
is adminidred by us to the
glory of the fame Lord,
and declaration of your
ready mind)

Avoiding this, that no iO
man ihould blame us in
this abundance, which is
adminiftred by us:

Providing for honeftit
things, not only in the
lighc of the Lord, but alfo
in the light of men.

And we have fent with i^
them our brother, whom
we have oftentimes pro-
ved diligent in many things,
but how much more dili.
gent, upon the great con-
fidence which i have in
you.

Whether any do enquire * J
of Titus, he is my partner,
and fellow helper concern-
ing you: or our brethren
be enquired of, they are
the meifengers of the chur-
ches, and the glorv of
Chrift. '

Wherefore fhew ye to 14
them, and before the
churches, the proof of your
love, and of our boalbng
on your behalf.

For as touching the mi- i
niftring to the faints, it is
fupcrfluous for me to write
to you.

For I know the for- a

and had been a long whila

your

ir CORINTBIANS.

TEXT.

TARATHRASE.

i8s

Chap. IX.

wardnefs of your mind, your behalf to the Macedonians, that • Achaia
':£' of^MlllS: was ready a Year ago, and your Zeal in this

Matter hath been a Spur to many others. Yet
I have fcnt thefe Brethren, that my boafting
of you may not appear to be vain and ground-
lefs in this part : But that you may, as I faid,
have your Collection ready, left if perchance
the Macedonians fhould come with me, and
find it not ready, I (not to fay you) fliould be
afhamed in this Matter v^^hereof I have boaft-
ed. I thought it therefore necelTary to put
the Brethren upon going before unto you, to
prepare things by a timely notice before- hand,
that your Contribution may be teady, as a free
Benevolence of yours, and not as a niggardly
Gift extorted from you. This I fay. He who
foweth fparingly, fhall reap alfo fparingly ; and
he who foweth plentifully, iliall alfo reap plen-
tifully. So give as you find your felves difpo-
fed every one in his own Heart, not grudging-
ly, as if it were wrung from you ; for God
loves a cheerful Giver. For God is able to make
every charitable Gift ^ of yours redound to
your Advantage, that you having in every
thing always a Fulnefs of Plenty, ye may a-
bound in every good Work ( as it is written,

that Achaia was ready a
year ago ; and your zeal
hach provoked very many.

3 Yec have I fent the
brethren, left our boafting
of you fhould be in vain
in this behalf; that, as I
faid, ye may be ready :

4 Left haply \i they of
Macedonia come with me,
and find you unprepared,
we (that we ii.'^ not, you)
fhould be afhamed in this
fame confident boafting.

5 Therefore I thought it
ncceflary to exhort the
brethren, that they would
go before unto you, and
make up before hand your
bounty, whereof ye had
notice before, that the
fame might be ready as a
matter of bounty, and not
as of covetoufnefs.

6 But this I fay, He
which foweth fparingly,
Ihall reap alfo fparingly ;
and he which fowech
bountifully, fhall reap alfo
bountifully.

7 Every Man according
as he purpoffcth in his
heart, fo iet him give ;
not grudgingly, or of ne-
ceflity : for God loveth a
cheerful giver.

g And God is able to
make all grace abound to-
wards you ; that ye al-
ways having all fufficien-
cy in all things, may a-
bound to every good
work :

NOTES.

1 ' Achaia^ i. e. the Church of Corinth, which was made up of the Inhabitants of that Town,
and of the circumjacent Parts of Achaia. Vid. Ch. I. i.

8 ^ y^Atxiy Grace, rather Charitable Gift or Liberality^ as ic Cgnifies in che former Chapter,
And as che Context determines the Senfe here. _ _

Bb He

loo li. CORINTHIANS.

TARATHRASE. TEXT.

Chap.TX.

10.

II.

22.

33-

14.

J5-

He hath fcattered, he hath given to the Poor,
and his Liberality ' remaineth for ever. Now
he that fupplies Seed to the Sower, and Bread
for Food ; fupply and multiply your Stock of
Seed •", and increafe the Fruit of your Libe-
rality) enrich'd in every thing to all Benefi-
cence, which by me as inftrumental in it, pro-
cureth Thankfgiving to God. For the Perfor-
mance of this Service doth not only bring Sup-
ply to the Wants of the Saints, but reacheth
farther, even to Godhimfelf, by many Thankf-
givings ( whilft they having fuch a Proof of
you in this your Supply, glorify God for your
profefTed Subjedlion to the Gofpel of Chrifl,
and for your Liberality in communicating to
them, and to all Men, and to the procuring
their Prayers for you, they having a great In-
clination towards you, becaufe of that gracious
Gift of God beftowed on them by your Libe-
rality. Thanks be to God for this his un-
fpeakable Gift,

NOTES.

(As it is written, He 9
hath difperfed abroad ; he
hath given to the poor : .
his righteoufnefs remain-
eth for ever.

Now he that miniftreth ^0
feed to the fower, both
minifter bread for your,
food, and multiply your
feed fown, and increafe
the fruits of your righte-
oufnefsj

Being enriched in every 1 1
thing to all boantifulnefs,
which caufeth through us
thankfgiving to God.

For the adminiftration 12
of this fervice, not only
fupplieth the want of the
faints, but is abundant al-
fo by many thankfgivings
unto God ;

(Whiles by the experi- IJ
ment of this miniftration,
they glorify God for your
profelfed fubjeftion unto
the gofpel of Chrift, and
for your liberal diftributi-
on unto them, and unto
all men)

And by their prayer 14
for you, which long after
you, for the exceeding
grace of God in you.

Thanks be unto God ^5
for his unfpeakable gift.

9, 10 ^ ^iKumvi/n, Righteoufnefi, rather Liberality ; for fo .^/Ka.io<rvm in Scripture-Laneuaee
often fignihes. And fo Matt. VI. 1. for Usu/xocri/Vm', Alms, fome Copies have cT/x^ct/oVyVwy
Liberality. And io ^o/eph, Matt. I. 19, is called J'Uctiof jttft, benign.

10 •" Scrofof, Seed jown, rather your Seed and Seed-plot, i. e. Increafe your Plenty to be laid
out- in charitable ufes.

SEC T,

n CORINTHIANS.
SECT. IV.

187

Chap, X.

C H A P. X. I

.XIII

10.

CONTENTS,

ST. Paul having finifhed his Exhortation to Liberality In their
Colledion for the Chriftians at Jenifalem, he here reaffams his
former Argument, and profecutes the main Purpofe of this Epiftle,
which was totally to reduce and put a final End to the adverfe Fa-
isflion, (which feems not yet to be entirely extind) by bringing
the Corinthians wholly off from the falfe Apoftle they had adhered
to ; and to re-eftabli£h himfelf and his Authority in the Minds of
all the Members of that Church. And this he does by the Steps
contained in the following Numbers.

SECT. IV. N. u

CHAP. X, I 6.

CONTENTS.

E declares the extraordinary Power he hath in Preaching the
Gofpel, and to punifh his Oppofers amongft them.

TEXT.

- 1^ [Ow I Paul my felf

TARATHRASE.

^^T O W I the fame Paul, who am (as 'tis faid

ie nietS and "g'entk^ i>l amongft " you ) bafe and mean when
nefs of Chrift, who in prcfent with you, but bold towards you when
prefencc am bafe among abfent, befeech you by the Meeknefs'and Gen-

NOTES.

^ " Vid. ver, 10.

Bb z

tienefs

i88 WCORINTHIANS.

TARATHRASE. TEXT.

Chap. IX.

2. tlenefs ° of Chrift -, I befeech you, I fay, that
I may not, when prefent among you, be bold
after that manner. I have refolv'd to be bold
towards fome, who account that in my Condud:
and Miniftry I regulate my felf wholly by car-

3. nal Confiderarions. For though I live in the
Flefli, yet I do not carry on the Work of the
Gofpel (which is a Warfare) according to the

4. Flelh. (For the Weapons of my Warfare are
not fleflily p, but fuch as God hath made
mighty to the pulling down of ftrong Holds,
i. e. whatever is made ufe of in Oppofition)

5. Beating down human Reafonings, and all the
touring and mofl elevated Superilru<5lures rai-
fed thereon by the Wit of Men againft the
"Knowledge of God, as held forth in the Gofpel,
captivating all their Notions, and bringing

6. them into Subjediion to Chrift ; And having by
me in a Readinefs, Power wherewithal to pu-
nifh and chaftife all Difobedience ; when you,
who have been mifled by your falfe Apoftle,
withdrawing your felves from him, fhall return
to a perfect Obedience ''.

you, but being abfent atn
bold toward you.

But I befeech you, that ^
I may not be bold vvhen
I am prefent, with that
confidence wherewith I
think to be bold againd
fome which think of us,
as if we walked according
to the flefh.

For though we walk in j
the flefh, we do not war
after the flefh :

(For the weapons of our 4
warfare are not carnal,
but mighty through God,
to the pulling down of
flrong holds.)

Calling down imagina- 5
tions , and every high
thing that exalteth it felf
againft the knowledge of
God, and bringing into
captivity every thought to
the obedience of Chriit :

And having in a readi- 6
nefs to revenge all difobe-
dience, when your obedi^
ence is fulfilled.

SECT.

NOTES.

" St. Paul thinking it Ec to forbear all Severity till he had by fair means reduced as many
of the contrary I'arty as he could, to a full SubmilVion to his Authority, (vid. Ver. 6.) begins
here his Difcourfe by conjuring them by the Mecknefs and Gentkncfs of Chrift, as an Example
that might excufe his Delay of exemplary Punifliment on the Ringleaders and chief Offenders,
without giving them rcafon to think it was for want of Power.

4 P What the oTAct ffet^KiKity tht carnal Weatovs, and thofe other oppofed to them, which
he calls J^wolta -vfi Qicoy mighty through Cod^ are, may be feen if we read and compare
I Cor. I. 15, 14. & II. I, z, 4, 5, 11, I 3. 1 Cor. IV. 1, 6.

6 '^ Thofe whom he fpeaks to here, are the Corinthian Converts, to whom this Epiftle
is written. Some of thefc had been drawn into a Fadion againft St. Paul ; thefe he had
been, and was endeavouring to bring back to that Obedience and Submilfion which the
reft had continued in to him as an Apoftle of Jefus Chrift. The Corinthians cf thcfe two
forts are thofe he means, when he fays to them, Ch. II. 5. & do. VII. 13, 15. Tou all,
i. e. all ye Chriftians of Corinth and Achaia. For he that had raifed the Fadion amongft
ihfem, and given fo much trouble to St. pauli was a Stranger aad a ^*w, Vid. Ci. XL ^^.

crept

11 CORJNTHIJNS. 189

SECT. IV. N. 2.

CHAP. X. 7 18.

C 0 N T E N f S.

T. Paul examines the falfe Apoftle's Pretenfions, and compares
his own with his Performances.

Chap. X.

TEXT.

m T~XO ye look on things

I J after the outward
appearance ? if any man
truft to himfelf, that he is
Chrift's, let him of himfelf
think this again, that as
he is Ch rift's, even fo are
we Chrift's.

8 For though I fhould
boaft fomewhat more of
our authority, (which the
Lord hath given us for edi-
fication, and not for your
deftruaion) I fhould not
be afhamed :

g That I may not ftem as
if I would terrify you by
letttrs.
10 For his letters (fay they)
are weighty and powerful,
but his bodily prefence is
weak, and his fpeech con-
temptible.

VAKATKKASE.

DO ye judge of Men by the outward Ap- 7,
pearance of Things ? Is it by fuch Mea-
fures you take an Eftimate of me and my Ad-
vcrfaries ? If he has Confidence in himfelf that
he is Chrift's, i. e. affumes to himfelf the Au-
thority of one employed and commiflioned by
Chrift ' ; let him, on the other fide, count thus
with himfelf, that as he is Chrift's, fo I alfo am
Chrift's. Nay, if I ftiould boaftingly fay fome- 8.
thing more ^ of the Authority and Power,
which the Lord has given me for your Edifica-
tion^ and not for your Deftrudion *, I ftiould
not be put to ftiame *. But that I may not 9.
feem to terrify you by Letters, as is objedted
to me by fome, who fay, that my Letters are 10.
weighty and powerful, but my bodily Pre-
fence weak, and my Difcourfe contemptible >

N O t E S.

crept in amcngft them, after Sr. J^aul had gather'd and eftabli{hM that Church, i Cor, III. 6, lo,

1 Cor. X. 1 5, i6. Of whom St. Paul feems to have no Hopes, Chap. XI. 1 5 15, and thtts-

fore he every where threatens, i Cc^. IV. 19. and here particularly, ver.6, & i r. to make an
Example of him and his Adherents, (if any were fo obflinate to ftick to him) when he had
brought back again all the Corinthians that he could hope to prevail on.

7 ' Vid. C^4p. XI. 3 J.

8 ^ More^ vid. C^<t/». XI. 13. * Another Reaibn infinuated by the Apollle for his forbearing
Severity to them.

« jJbeuU mt he put to fiame^ i, €. the Truth would juftify me in it.

Ut.

iQo II CORINTHIJNS.

TARATHRASE. TEXT.

Chap, X.

II.

12.

■i3<

14.

let him that fays fo, reckon upon this, that
fuch as I am in Word by Letters when I am ab-
fent, fuch fhall I be alfo in Deed when pre-
fent. For I dare not be fo bold, as to rank or
compare my felf with fome who vaunt them-
felves : But they meafuring themfelves within
themfelves '', and comparing themfelves with
themfelves, do not underftand '\ But I, for
my Part, will not boaft of my felf hi what has
not been meafured out, or allotted to me "^y
i. c. I will not go out of my own Province to
feek Matter of Commendation, but proceeding
orderly in the Province which God hath mea-
fured out, and allotted to me, I have reach'd
even unto you, /. e. I preach'd the Gofpel in
every Country as I went, till I came as far
as to you. For I do not extend my felf far-
ther than I fhould, as if I had fkipp'd over
other Countries in my way, without proceed-
ing gradually to you ; no, for I have reach'd
even unto you in Preaching of the Go-
ipel in ^11 Countries as I pafTed along ^ i

NOTES.

li ^" This is fpoken ironically; iv kcLVToti^ amongfl themfelves ^ rather within themfelves:
For, in all likelihood, the Faftion and Oppoficion againll St. Paul was made by one Perfon, aa
we before obfervcd. For though he fpeaks here in the Plural Number, which is the fofcer and
decenter way in fuch Cafts, ycc we fee, in the foregoing Vcrfc, he fpeaks direftly and exprefly
as of one Perfon ; and therefore kv iAvroii may, moll conlbnancly to the ApoIUe's meaning here,
be underftood to (ignify ivithin tlemfelves^ i. e. with what they find in themfelves : The whole
Place fhewing, that thb Perfon made an Eftimate of himfelf only by what he found in himfelf;
and thereupon preferr'd himfelf to St. Paul, without confidcring what St. Paul wat, or had
done.

^ Do not ftnderfiand ; that they ought not to intrude themfelves into a Church planted by ano-
ther Man, and there vaunt themfelves, and fet themfelves above him that planted it i which is
the Meaning of the four next Verfes.

13 ^ "A/zeTfrt, here, and in t/fr. i<;. doth not (ignify immenfc, or immoderate, but (bmething
that hath not been meafured out and alloted to him , fomething that is not committed to him, nor
within his Province.

14 y This fecms to charge the falfe, pretended Apofile, v/ho had caufcd all this Difturbance
in the Church of Corinth^ that without being appointed to it, without preaching the Gofpel in
his way thither, as became an Apoftle, he had crepe into the Church of Corinth,

z Not

Let fuch an one think i^i I
this, that fuch as we ate
in word by letters, whea
we are abfent, fuch will
we be alfo in deed when
we are prcfent.

For we dare not make i^
our felves of the number,
or compare our felves with
fome thnt commend them-
felves; but they meafuring
themfelves by themfelves,
and comparing themfelves
amonglt themfelves, arc
not wife.

But we will not boaft r.J
of things without our mea-
fure, but according to the
mcafure of the rule which
God hath diftributed to us,
a meafure to reach even
unto you.

For we ftretch not our 14
felves beyond our meafure,
as though we reached not
unco you ; for wc are come
as far as to you alfo, ia
preaching the gofpel of
Chrift :

II CORINTHIANS. ipi

TEXT. T ABATHRASE.

Chap. rx.

"i Not boafting of things
wichout our meafurc, that
is, of other mens labour ;
but having hope when
your faith is increafed,
that we fball be enlarged
by you, according to our
rule abundantly ;

6 To preach the gofpel in
the regions beyond you,
and not to boaft in ano-
ther man's line, of things
made ready to our hand.

7 But he that gloricth, let
him glory in the Lord.

8 For not he that com-
mendcth himfelf is appro-
ved, but whom the Lord
commendeth.

Not extending my Boafling ^ beyond my own
Bounds, into Provinces not allotted to me,
nor vaunting my felf of any thing I have dene
in another's Labour \ i. e. in a Church plant-
ed by another Man's Pains; but having hope
that your Faith increafing, my Province will be
enlarged by you yet farther : So that I may
preach the Gofpel to the yet unconverted Coun-
tries beyond you, and not take Glory to my
felf from another Man's Province, where all
Things are made ready to my Hand ^ But he
that will glory, let him glory or feek Praife
from that which is committed to him by the
Lord, or in that which is acceptable to the
Lord. For not he who commends himfelf,
does thereby give a Proof of his Authority or
MifTion; but he whom the Lord commends, >
. by the Gifts of the Holy. Ghofl ^ -

notes:

1^ * Bcajlingi i. e. intermeddling, or afluming to my felf Authority to meddle, or Honour for ■
imtddling.

15, i'6 ^ Here St. Paul vifibly taxes the falfe Apoftle for coming into a Church, converted and
gathered by another, and there pretending to be fome-body, and to rule all. This is another
Thing that makes it probable, that the Oppofition made to St, Paul, was but by one Man, thac
had made himfelf the Head of an cppolite Faftion : For it is plain it was a Srranoer, who came
thither after St. Paul had planted this Church ; who pretending to be more an Apoftle thaa '
Si. Paul, with greater Illumination, and more Power, fet up againfl; him to govern that Church
and withdraw the Corinthians from following St. Paul, his Rules and Dodrine. Now this can
never be fuppofcd to be a Combination of Men, who came to Corinth with that Defign ; nor thac
they were different Men that came thither feparately, each fetting up for himfi;lf, for then they
would have fallen out one with another, as well as with St. Paul: And in both Cafes Sc. Paul
muft have fpoken of them in a different way from what he does now. The fame Charader and
Carriage is given to them all, throughout both thefe Epiftles i and i Cor. Ill lo. he plainly fpeaks
of one Man. That fetting up thus to be a Preacher of the Gofpel amongft thofe that were already
Chriflians, was looked upon by St. Paul to be a Fault, we may fee, Rom. XV. zo.

1 8 ^ 'Tis of thcfc Weapons of his Warfare that St. Paul fpeaks in this Chapter ; and *tis bjr
them that he intends to try which is the true Apoftle, when he comes to chcm.

15-

1 6,

I?'

9-E C T,

Chap. XI.

192 II CORINTHIANS.

SECT. IV. N^.

CHAP. Xl. I 6.

CONTENTS.

HE fhews, that their pretended Apoflle bringing to them no
other Saviour, or Gofpel j nor conferring greater Power of
Miracles than he [St. Paul] had done, was not to be preferr'd be-
fore him.

TARATHRASE,

WOuld you could bear with me a little in
my Folly ^ j and indeed do bear with me.
For I am jealous over you, with a Jealoufy that
is for God : For I have fitted and prepared you
for one alone to be your Hufband, viz. that I
might deliver you up a pure Virgin to Chrift.
But I fear, left fome way or other, as the Ser-
pent beguiled Eve by his Cunning, fo your
Minds fhould be debauch'd from that Sin-
£lenefs which is due to Chrift \ For if

TEXT.

;ald to God ye
could bear with me
a little in my folly ; and
indeed bear with me.

For I am jealous over
you with godly jealoufy:
for I have efpoufcd you
to one husband, that I
may pi t font you as a chafle
virgin to Chrift.

But I fear, left by any
means, as the fcrpcnt be-
guiled Eve through his
fubtilty, fo your minds
fliould be corrupted from
the fimplicity ihac is ia
Chrill.

NOTES.

I ^ Folly, fo he modeftly calls his fpcaking in his own Defence.

^ '' 'AtAotmt©- twj eii 70V Xe<roc, The Simplicity that is in, rather, towards Chrifi^ anfwers
to yi etVtTfi Xf/S"«> to one Husband Chriji, in the immediately foregoing Vcrfe "• For ivi^ oney is
not put there for nothing, but makes the Meaning plainly this ; " I have formed and fitted you
*' for one Perfon alone, one Husband, who is Chrift : I am concerned, and in care, that you
*' may not be drawn afide from that Submiilion, that Obedience, that Temper of Mind that is
** due fingly to him; for I hope to put you into his Hands polTelfed with pure Virgin Thoughts,
•" wholly fixed on him, not divided, nor roving after any other, that he may take you to Wife,
*' and marry you to himfelf for ever." 'Tis plain their Pcrvcrter, who oppofcd St. Pau]^ was
a Jeiu, as we liave feen, 'Twas from the ^ews^ from whom, of all profelling Chriftianity,
St. Paul had moft Trouble and Oppofition : For they having their Hearts fet upon their old Reli-
gion} endeavoured to mix Judaifin and Chriftianity together. We may fuppofe the Cafe here to
be much the fame with that which he more fully exprelfes in the Epiftlc to the Galatians ; parti-
cularly, Gal. 1.6 II. &C^<i;. IV. 9 II. & 16 II. ScChap.V. i 13. The

Meaning of this Place here feems to be this : " I have taught you the CTofpel alone, in its pure
*' and unmixed Simplicity, by which only you can be united to Chrift ; btit I fear, left this your
" new Apoftlc fhould draw you from it, and that your Minds iTiould no: ftick to that fingly, but
*' (hould be corrupted by a mixture oi yudaifm.'* After the like manner Sr. Paul cxprcflls Chri-
ftians being delivered from the Law, and their Freedom from the ritual Obfervances of the fewf,
by being married to Chrift, B,ox>u VII. 4. which Place may give fome light to this.

this

II CORINTHIANS.

TEXT.

4 Vox if he that cometh,
preachech another Jefus
whom we have not prea-
ched, or if ye receive ano-
ther fpirit, which ye have
noc received, or another

' gofpel, which ye hav« not
accepted, ye might well
bear with him,

^■^ For I fuppofe T was not
s whit behind the very
chiefeft apoftles.
6 But though I be rude in
fpeech, yet not in know-
ledge ; but we have been
throughly made manifeft
among you in all things

TAR AT ERASE.

this Intruder who has been a Leader amongfl
you, can preach to you another Saviour, whom
I have not preached j or if you receive from
him other or greater Gifts of the Spirit, than
thofe you received from me ; or another Go-
fpel than what you accepted from me, you
might well bear with him, and allow his Pre-
tenfions of being a new and greater Apoflle.
For as to the Apoflles of Chnft, I fuppofe I
am not a whit behind the chiefeft of them.
For though I am but a mean Speaker, yet I am
not without Knowledge, but in tivery ' thing
have been made manifeft unto you,.,;, e. to be
an Apollle. '^ '-/

Chap. XT.

SECT. IV. iV. 4.

CHAP. XI. 7— 15»

C O N T E N r S.

HE juftifies himfelf to them, in ii'is having taken nothing of
them. There had been great Talk about this, and Objedi-
ons raifed againfl St. Paul thereupon ; Fid. 1 Cor. IX. 1 — 3. As if by
this he had difcover'd hinHclf nd^t Co b^ an Apoftle : To which he
there anfwers, and here touches it again, and anfwers another Ob-
jection, which it feems was made, viz. that he refiifed to receive-
Maintenance from. them out of Unkindnefs to them.

C c

HAVE

194 MCORINTHIJNS.

TARATHRASE. TEXT.

Chap. XI.

.7-

.'?•

10.

1 1.

12.

i\ V E I committed an Offence ^ in aba-
^^ fing myrelf to work with my Hands,
jieglecfting my Right of Maintenance due to me
as an Apoflle, tiiat you might be exalted in
Chriftianity, becaufe I preached the Gofpel of
God to you gratis F 1 robb'd other Churches,
taking Wages of them to do you Service : And
being with you, and in want, I was chargeable
to not a Man of you. For the Brethren who
came from Macedonia, fupplied me with what
I needed : And in all things I have kept my
felf from being burdenfome to you, and fo will
I continue to do. The Truth and Sincerity I
owe to Chrifl:, is in whac I fay to you, viz.
This Boafting of mine (liall not in the Regions
oi Achat a be flopp'd in me. Why fo ? Is it be-
caufe I love you not ? For that God can be my
Witnefs, he knoweth. But what I do and
fhall do ^ is, that I may cut off all Occafion
from thofe who, if I took any thing of you,
would be glad of that Occafion to boart, that in
it they had me for a Pattern, and did nothing
but what even I my felf had done. For thefe
are falfe ^ Apoftles, deceitful Labourers in the
Gofpel, having put on the counterfeit Shape

NOTES,

HAVE I com.-nicted an j
oftence in abafing
my lelf, tiiac you mighc
be exalted, becaufe I have
preached to you the Go-
iptl of GoJ freely ?

I robbed other Church- g
es, taking wages of them
to do you fcrvice.

And when I was pre- p
Tliu with you and wanted,
I was chargeable to no
man : for that which was
lacking to me, the bre-
thren which ca;ne from
Macedonia fupplied : and
in all things I have kcpc
my felf from being bur-
denfome unto you, and fo
will I keep my felf.

As the truth of Chrifl; lo
is in me, no man llull flop
me of this boafting in the
regions of Achaia.

Wherefore? becaufe In
love you not ? God know-
eth.

But what I do, that I n
will do, that I may cut
off occafion from them
which defire occafion, that
wherein they glory, they
may be found even as
we.

For fuch are falfc
apoflles, deceitful wor-

7 * The adverfc Party made it an Argument againft St. Paul^ as an Evidence that he was
no Apoftle, fince he took not from the Corinthians Maintenance, i Cor. IX, i — 3. Another
Objcdion laifed againft him from hence, was. That he would receive nothing from them,
becaufe he loved them not, z Cor. XI. H. This he anfwcrs here, by giving another reafon
for his fo doing. A third Allegation was, that it was only a crafty Trick in him to catch them,
z Cor- XII. 16. which he anfwcrs there.

iz ^ k] 'TToinTu, that I -zviJl do, rather and ivill dt ; fo the Words Aand in the Greek, and do
not refer to tjer. 10. as a Profefnon of his Refolution to take nothing of them ; but to ver. 1 1.
to which it is join'd ; (hewing that his rcfufing any Reward from them, was not out of Un-
kindnefs, but for another reafon.

I J 8 They had queftioned St. PauTs Apoftlefhip, i Cor. IX. becaufe of his not taking Main-
tenance of the Corinthians, He here direftly declares them to be no true Apoflles.

and

II CORINTHIANS.

TEXT.

kers, transforining them-
felves inco the ApolUtsof
Chrift.

14 And no marvel ; 'or
fatan himfelf is transfor-
med into an angel of light.

1 5 Therefore ic is no great
thing if his rainiiiers alfo
be transformed as the mi-
niflers of righteoufnefs ;
whofe end (hall be accor-
ding to their works.

TARATHRASE.

and Outfide of Apoftles of Chrift : And no mar-
vel ; for Satan himfelf is fometimes transformed
into an Angel of Light. Therefore it is not
ilrange, if fo be his Minifters are difguifed fo
as to appear Minifters of the Gofpel ; whofe
End fhall be according to their Works.

195

Chap, xr;

14.

SECT. IV. N. 5.

CHAP. XI. 16 3:3.

CONSENTS.

HE goes on in his Juftification, refle(fling upon the Carriage of
the falfe Apoftle towards the Corinthians, v. 16 — 21. He
compares himfelf with the falfe Apoftle in what he boafts of, as be-
ing an Hebrew, v. 2 r, 22. or Minifter of Chrift, v. 23, and here
St. Paid enlarges upon his Labours and Sufferings.

TEXT.

16'T Say again, Let no man

\ think me a fool , if o-
therwjfe, ytc is a fool re-
ceive me, that I may boa(t
my felf a little.
17 That which Ifpeak, I
fpeak it not afur the
Lord, but as it were fco-
liftily in this confidence of
boa (ling.

i^*' Vid. ver, 18,.

T ARATHRASR

ISay again, Let no Man think me a Poof,
that I fpeak fo much of my felf : or at leafi
if it be a Folly in me, bear with me as a Fool,
that I too, as well as others *", may boaft my
felf a little. That which I fay on this Occafi-
on is not by Command from Chrift, but, as it
were, foolifhly in this matter of Boaftin^.

NOTES.

16.

U-

€ c

>mcft*

Cbap. XT.

CORINTHIANS.

T ARATHRASE. T EXT.

39.

20.

21.

22.

23-

•J :

Seeing that many glory 18
after the flefh, I will glo-
ry alfo.

for ye fuffer foolS glad- 19
ly, feeing ye youf Iclves
are wife.

For ye fufter if a man 10
bring you iaco bondage,
if a man devour you, if a
man take of you, if a. man
exalt himftlf, if a man
fmiiv you on the face.

I fpcak. as concerning -i
reproach, as though we
had been weak. : howbeit,
wljerein foever any is
bold ( I fpeak foolifhly ) I
am bold alfo.

Are they Hebrews ? foii
am I : are they Ifraelites ?
fo am I : are they the feed
of Abraham ? fo am I :

Are they minifters of^J
Chrift ? (I fpeak as a fool )
I ao) more : in l^onra

Since many glory in their Circumcifion or Ex-
tra<5lioii V J wilt ' glory alib. For ye bear
with F^ol'S'-^^ " eafily, • bei-ng your felves wife.
^ Fbr you bear wkfe- it if a Man bring yoii
into Bondage '", /. ^. domineer over you,
and ufe you like his Bondmen ; If he make a
Prey of you j If he take or extort Prefents or a
Salary from you ; If he be elevated and high
amongfl you 3 If he fmite you on the Face,
/. e. treat you contumeliouily. I fpeak accord-
ing to the Reproach that has been caft upon me,
as if I were weak,. /. ^.,' deflitute of what might
fupport me in Digniry^and Authority equal to
this falfe Apoftle, as if I had not as fair Pre-
tences to Power arid' Profit amongfl: you as he.
Is he an Hebrew ", /. e. by Language an He-
brew? fo am I : Is h« an Ifraelites truly of
the 'Jewijlj Nation, and bred up in that Reli-
gion? fo am i : Is he of the Seed of Abraham,
ireally defcended from him ? and not a Profe-
l5rte bf a foreign Extradlion ? fo am I : Is he a

¥'fy r E s.

18 'nW. Ch.Xir. n.

19 ^ After the Flejb. What this glorying after the Fle/b was in particular here, vltj. ver. ii,
viz.- being a Jew by defcent.

zo * Spoken iromcally for Dheir bearing with the Infolencc and Covetoufnefs of their falfe
Apoftle.

'" The Bondage here meant, was, Subjedion to the Will of their falfe Apoftle, as appears
i>y thefoUowing Particulars of this Verfc ; and not Subjeftion to the jewip Rites. For if that
^ad been, St. Paul was fo zealous againli it, that he would have fpoke more plainly and
warmly, as we fee in his Spiltlc to the GaiatianSy and not have touched it thus, only by the
b.yc, nightly, in a doubtful ExprelTion. Befides, it is plain no fuch thing was yet attempted
openly, only St. Paalwzs afraid of it ; Vid. ver. ^.

, ^i " /i ke an Vebnevi ? Having in the; foregoing Vcrfc fpoke in the Singular Number, I have
DCen fain to continue on the fame Number here, though different from that in the Text, to
avoid an Inconfillency in the Paraphrafc, which could not but fhock the Reader. But this I
would be underftood to do, without impofitig my Opinion on any body, or pretending to
change the Text : But as an Expofitor, to tell my Reader that I think, that though St. Paul
fays they^ he means but one ; as ofcen when he fays wc, he means only himfclf, the reafoa
whereof I have given elfcwhere,

"''^ ' 2 Mini-

II CORINTHIANS.

197

Chap. XL-

TEXT. TARATHRASE. '^^'

more abundant, in ftripes
above meafi;rc, in prifons
' ^ttore frequent, in deaths
6ft.

14 Of the Jews five times
received I forty ftripes,

'fave one.

15 Thrice was I beaten
with rods, once was I (lo-
ned, thrice I furfcred fhip-
wrack ; a night and a day
I have been in the deep :

26 In journeying often, in
perils of waters, in perils
of robbers, in perils by
mine own countrymen, in
p""er1ls by the heathen, in
perils in the city, in perils
in the wildernefs, in perils
in the fea, in perils among

' falfe brethren ;

X7 In wearinefs and pain-
fulnefs, in watchings of-
ten, in hunger and third,
in faftings often, in cold
and nakednefs.

jj Befides thofe things
that are without, ' that
which Cometh upon me
daily, the care of all the
churches.

29 Who is weak, and I am
not weak ? who is offend-
ed, and I burn not ?

,Q If I muft needs glory,
I will glory of the things

Minifter of Jefus Chrift ? (I fpeak in my foolifh
way of hoafting) I am more fo : In toilfome
Labours I furpafs him ; in Stripes I am exceed-
ingly beyond him ^ in Prifons I have been
oftner ; and in the very Jaws of Death more
than once. Of the Jews 1 have five Times re-
ceived forty Stripes, fave one : Thrice was I
whipp'd with Rods j once was I ftoned j thrice
fhipwracked; I have pafled a Night and a Day
in the Sea : In Journeyings often ; in Perils by
Water, in Perils by Robbers, in Perils by my
own Countrymen, in Perils from the Heathen,
in Perils in the City, in Perils in the Country,
in Perils at Sea, in Perils amongft falfe Bre-
thren: In Toil and Trouble, and fleeplefs
Nights often ; in Hunger and Thirft ; in
Faftings often 5 in Cold and Nakednefs.
Befides thefe Troubles from without, theDiftur-
bance that comes daily upon me from my Con-
cern for all the Churches. Who is a w^eak Chri-
flian, in danger through Frailty or Ignorance to
be milled, whofe Weaknefs I do not feel and
fuffer in, as if it were my own? Who is ad:ually
mifled, for whom my Zeal and Concern does
not make me uneafy, as if I had a Fire in me?
If I mull be compelled ^ to glory % I will

NOTES.

23 ° 'Er '7rK\)yaii vin^Ca.KXopTcot^ in Stripes abtve Meafure^ rather in Stripes exceedirigi Tot
thefe Words, as the other Particulars of this Vtrfe, ought to be taken comparatively with refe-
rence to the falfe Apoftle, with whom St. P^«/ is comparing himlelf in the Miniftry of the Gofpel :
Unlefs this be under Itood fo, there will feem to be a difagreeable Tautology in the following
Verfes ; which, taking thefe Words in a comparative Senfe, are Proofs of his faying, I» Strides
1 am txceedinpjy beyond him, for of the ]gws fve Times, &c.

;o P Ccmpelledy vid. C^<Jp. XII. 1 1.

*> By Yi.Av'/A^^^i which is tranllated (bmetimes to glory, and fometimcs to loafi, the Apoftle
all along, where he applies it to himfelf, means nothing but the mentioning fbme commendable
AiUon of his without Vanity or Oilenta:ioD, but barely upon neceifity on the prefent Occafion.

24.
26.

27.

2^.

29.

3^.

glory

ipS II CORINTHIANS.

TARATHRASE. TEXT.

Chap. XII.

glory of thofe Things which are of my weak

31. and fuffering lide. The God and Father of our
Lord Jefus Chrift, who is blelfed for ever,

32. knoweth that I lie not. In Damafcas, the Go-
vernour under Aretas the King, who kept the
Town with a Garrifon, being defirous to appre-

33. hend me, I was through a Window let down
in a Baiket, and efcaped his Hands.

which concern mine infir-
mities.

The God and Father of Jl

our Lord Jefus Chriii, which
is blefled for evermore,
knoweth that I lie not.

In Damafcjs, the gover- 34
nour under Artcas the king,
kept the city of the Da-
mafcenes with a garrifon,
defirous to apprehend me ;

And through a window J 5.
in a basket was I let dowji
by the wall, and efcaped
his hands.

SECT. IV. N 6.
CHAP. XIL I /I.

CONTENTS.

E makes good his Apofllefliip by the extraordinary Vifions and
Revelations which he had received^

TARATHRASE.

F I muft be forced to glory ' for your
_ fakes, for me it is not expedient, I will
come to Vifions and Revelations of the Lord.
I knew a Man, by ^ the Power ofChrift, above
fourteen Years ago, caught up into the third
Heaven ; whether the intire Man, Body and
all, or out of the Body in an Extafy, I know
not, God knows. And I know fuch an one ^,

TEXT.

T is not expedient for
me doubtlefs to glory :
I will come to vifions and-
revelations of the Lord.

I knew a man in Chrift,
above fourteen years agoj
(whether in the body, I
cannot tell ; or whether
out of the body, I cannot
tell: God knoweth) fuch
an one caught up to the
third heaven.

AxkI Iknew fuch a man

NOTES.

1 ' 'EiAAVX^^at J'ilt If I mujt glory^ is the reading of fome Copies, and is juftificd by
ver. 50. of the foregoing Chapter, by the vulgar Tranflation, and by the Syriacj much to the
feme Purpofe, and fuiting better with the Context, renders the Senfe clearer.

' «" f Modtltly f^akiiig of himfelf in a third Perfon,

whether

a&3

II CORINTHIANS.

199

TEXT.

(whether in the boJy, or
out of the body, I cannot
tell : God knoweth.)
A How that he was caiiqht
up into paradife, anJ heard
unfpeakable words, which
ic 13 not lawful for a man
to utter.

5 Of fuch an one will I
glory : yet of my fdf I^
■will not glory, but in mine
infirmities.

6 For though I would de-
flre to glory, I fhall not
be a fool ; for 1 will fay
the truth : but now I for-
bear, left any man fhould
think of me above that
which he fccth me to be,
or that he heareth of me.

7 And left I fliould be ex-
alted above m.cafure thro'
the abundance of the reve-
lations, there was given to
me a thorn in the flefli,
the roertenger of Satan to
buffet me, left 1 ftiould be
exalted above meafure.

8 For this thing I befought
the Lord thrice, that it
might depart from me.

9 And he faid unto me.
My grace is fufficient for
thee : for my ftrength is
made perfect in weaknefs.
Moft gladly therefore will
I rather glory in my in-
firmities, that the power
of Chrift may reft upon
tne.

lo Therefore I take plea-
fure in infirmities, in re-

TARATHRASE.

Chap. XIT.

whether In the Body, or out of the Body, I know
not, God knows ; that he was caught up into
Paradife, and there heard what is not in the
Power of Man to utter : Of fuch an one I will
glory ; but my felf I will not mention with
any boafting, unlefs in Things that carry the
Marks of Weaknefs, and fliew my Sufferings.
But if I fliould have a mind to glory in other
Things, I might do it without being a Fool;
for I would fpeak nothing but what is true,
having Matter in abundance : * But I forbear,
left any one fliould think of me beyond what
he fees me, or hears commonly reported of me.
And that I might not be exalted above meafure,
by reafon of the abundance of Revelations that
I had, there was given me a Thorn in the
Flefli ", the MeiTenger of Satan to buffet me,
that I might not be over-much elevated.
Concerning this Thing I befought the Lord
thrice, that it might depart from me : And he
faid, My Favour is fufficient for thee j for my
Power exerts it felf, and its Sufficiency is {cen.
the more perfedlly, the weaker thou thy felf art.
I therefore moft willingly choofe to glory, ra-
ther in Things that fliew my Weaknefs, than in
my Abundance of glorious Revelations, that the
Power of Chrift may the more vifibly be fcen
to dwell in me : Wherefore I have Satisfa(fi:ion
in Weakneffes, in Reproaches, in Neceffities,
in Perfecutions, in Diftreffes, for Chrift's fake.
For when I, look'd upon in my outward State,

8.
9-

10.

N O "T E S,

6 ♦ Vid. ver.7.

7 ' Tfjorn i» the TUfi : What this was in particular, St. Paul having thought fit to conceal it,
is not cafy for thofe who come after to difcover, nor is it much mataial.

appear

200

II CORINTHIANS.

Chap.Xir.

W^ TARATHRASE, TEXT.

II.

appear weak -, then, by the Power of Chrift
which dweUeth in me, I am found to be ftrong.
I am become foolifh in glorying thus ; but it is
you who have forced me to it. For I ought to
have been commended by you, fmce in nothing
came I behind the chiefeft of the Apoflles,
though in my felf I am nothing.

12.

13-

proaches, in neceflitiesj in
perfecutions, in diftrefle?
for Chrift's fake : for when
I am vveakjthen am I ftrong.

I am become a fool in ii
glorying,ye have compelled
me : for I ought to have
been commended of you :
for in nothing am I behind
the very chiefeft apoftles,
though I be nothing.

SECT. IV. N. 7.

CHAP. XII. la, 15.

CONTENrS.

y "YE continues to juflify himfelf to be an Apoftle, by the Miracles
^r\ he did, and the fupcrnatural Gifts he beftowed amongft the

Corinthians.

TARAT HRAS E.

Ruly the Signs whereby an Apoftle might
be known, were wrought among you by
me, in all Patience ^ and Submiffion under
the Difficulties I there met with, in miraculous,
wonderful and mighty Works, performed by me.
For what is there which you were any way
fhorten'd in, and had not equally with other
Churches ", except it be that I my felf was not
burdenfome to you ? Forgive me this Injury.

N O r E S.

11 ^ This.may well be uuderftogd to reflefl on the Haughtinefs and PUnty wherein the falfe
Apoftle lived amongft chem.
1 3 * Vid. 1 Ccr. I. 4—7.

TEXT.

TRuly the figns of an 1
apolile were wrought
among you in all patience,
in figns, and wonders, and
mighty deeds.

For what is it wherein
ye were inferior to other
churches, except it be that
I my felf was not burden-
fome to you \ Forgivci
me this wrong.

•.WJ<.

SECT.

II CORINTHIANS.
SECT. IV. N. 8.

CHAP. XII. 14--- 21.

CO N TE NTS.

E farther juftifies himfelf to the Corinthiam, by his pafled
Difintereilednefi, and his continued kind Intentions to them.

20 1

ch. xir.

rExr.

BE hold, the third time
I am ready to come
to you ; and I will not be
burdenfome to you : for I
feek not yours, but you :
for the children ought
not to lay up for the pa-
rents, but the parents for
the children.

And I will very gladly
fpend and be fpent for
you, though the more a-
bundantly I love you, the
lefs I be loved.

But be it fo, I did not
burden you : neverthelels
being crafty, I caught you
with guile.

Did I make a gain of
you by any of them whom
I fent unto you ?

I defired Titus, and
with him I fent a bro-
ther: did Titus make a
gain of you? vvalked we
not in the fame fpirit ?
walked we not in the
fame fteps ?

PARAPHRASE,

BEhold this is the third time I am ready to
come unto you, but I will not be burden-
lome to you ; for I feek not what is yours, but
you : for 'tis not expeded, nor ufual, that Chil-
dren fhould lay up for their Parents, but Pa-
rents ^ for their Children. I will gladly lay
out whatever is in my PolTeflion or Power ;
nay, even wear out and hazard myfelf for your
Souls b, though it fhould fo fall out, that the
more I love you, the lefs I Ihould be beloved
by you ^. Be it fo, as fome fuggeft, that I
was not burdenfome to you ; but it was in
truth out of cunning, with a defign to catch
you with that trick, drawing from you by
others what I refufed in Perfon. In anfwer to
which I ask, Did I by any of thofe I fent unto
you make a Gain of you ? I defired Titus to go
to you, and with him I fent a Brother : Did Titus
make a gain of you? Did not they behave them-
felres with the iame Temper that I did amongfl
you ? Did we not walk in the fame Steps, i. e,
neither they nor I received any thing from you-

17
iS

NOTES,

» Vid. I Cor. W. 14, 15.
'' Vid. 2 Tim. ii. 10.
' Vid. Ci>ap. vi. 12, 13.

D d

Again,

II CORINTHIANS.

PARAPHRASE. TEXT.

Again, ^ Do not, upon my mentioning my
fending of Titus to you, think that I apologize
for my not coming myfeif : I fpeak as in the
Prcfence of God, and as a Ciiriftian, there is no
fuch thing. In all my whole Carriage towards
you, Beloved, all that has been done has been
done only for your Edification. No, there is no
need of an Apology for my not coming to you
fooner : for I fear, when I do come I fnall not
find you fuch as I would, and that you will find
me fnch as you would not. I am afraid, that
among you there are Difputes, Envyings, Ani-
mofities. Strifes, Backbitings, Whifperings,
11 Swellings of Mind, Diflurbances. And that
my God, when I come to you again, will hum-

Again, think you that 19
we excufe ourfelves unto
you ? we fpeak before God
in Chrill ; but we do all
things , dearly beloved ,
for your edifying.

For I fear, lelt when I 20
come I fhall not find yoj
fuch as I '.vould, and that
I fhill be found unto you
fjch as ye would not :
leR there be debates, en-
vyings, wraths, ilrifes,
backbitings, whifperings,
fwellings, tumu ts :

And leil when \ come 2|
agiin, my God .'.ill hum-
ble me among you, and
thnt 1 flull bewail many
which have iinncd alrca-

NOTE S.

19 ^ He had before gi\^n the Rcafr.n, Chap. i. 23. of his not coming to them, with the like
Alieveiation that he ufcs here. If we trace the Thread of St. Pai/Ps Difcourfe here, we may
obferve, that having concluded the Juflificstion of himfelf and his ApolUelhip by his part Afti-
ons, z>er. 13. he had it in his Thoughts to tell them how he would deal with the falfe Apoftle
and his Adherents when he came, as he was ready now to dc. And therefore folemnly begins,"
ver. 14. With liel'o/d, and tells them now tbe third time he was ready to come to them, to
which joining ( what v.as much upon his mind ) that he would not be burdcnfome to them when
he came, this fuggeilcd to his thoughts an Objedion, {vix.) that this perfonal Shynefs in him
was but Cunning, fcr that he dcfign'd to draw Gain from them by other Hands. From which
he clears himfelf by the Inuance of Titus, and the Brother whom he had fent toeether to tbem^
who were as far from receiving any thing 'Vom them as he himfelf. Titus and his other Mefien-
gcr leing thus mentioned, he thought it.neceflary to obviate another Sufpicion that might be
raifed in the Minds of fome of them, as if he mentioned the fending of thofe two, as an: Apo-
.logy for his not coming Iiimfelf : this he difclaims utterly; and to prevent any Thoughts of that
kind, f 'cmnly protcfts to them, that in all his Carriage to them, he had done nothing but for
their Edi.fi cation, nor had any other Aim in any of hi') Aftions but purely that; and that he
forbore coming merely out ot Refpecl and good Will to them. So that all from Beheld this third
time I am ready- io ccme to you, ver. 14. to this Third time I am coming to you, ch. xiii. i. muft
he look'd on as an incidcnt'Difcourfe that fell in occafionally, though tending to the (ame piir-
pofe with the reft ; a way of writing very ufual with oiu- ApofJe, and with other Writers, who
aboimd in Quicknefs and \'aricty of Thoughts as he did. Such Men are often, by new m.>tter
rifing in their way, put by iVom what they were going and had begun to fiy; which therefore
they are fain to' take up again, and continue at a diilance; which St. P^/// docs here after the
Interpofition of eight Verfes." Other Inltanpes of the like kind may be found ia other places of
St. Fauf% Writings.

blc

II CORINTHIANS.

TEXT.

dy, and have not repented
of the uncleannefs, and
fornication, and lafcivi-
oufnefs which they have
committed.

PARAPHRASE.

ble me amongft you, and I fhall bewaiJ many
who have formerly finned, and have not yet
repented of the Uncleannefs, Fornication, and
Lafcivioufnefs, whereof they are guilty.

ZO3

Ch. XIII.

SECT. IV. N. 9.

CHAP. XIII. I--IO.

CONTENrS.

HE reaflumes what he was going to fay, Chap, xii. 14. and tells
them how he intends to deal with them when he comes to
them, and afTures them, that however they queftion it, he fhall be
able, by Miracles, to give proof of his Authority and Commiflion
from Chiift.

'His is the third time
I am corring.to you

THIS is now the third time I am coming
to you ; and when I come I fhall not fpare
you, having proceeded according to our Savi-
our's Rule, and endeavoured by fair means firft
to reclaim you, before I come to the laft extre-
mity. And of this my former Epiftle, wherein
I applied my felf to you, and this wherein I
now, as if I were prefent with you, foretell
thofe who have formerly finned, and all the
reft, to whom, being now abfent, I write,
that when I come I will not fpare you, I fay,
thefe two Letters are my WitnefTes according to
our Saviour's Rule, which fays. In the Mouth
of two or three WitnefTes every Word fhall be
eftablifhed ^ Since you demand a Proof of

my
N 0 r E S.

z ' In the Mouth of tu:o or three WitneJJcs Jhall every Word be eftablijhed. Thefe words
fccm to be quoted from the Law of our Saviour, Matth. xviii. 1 6, and not from the Law of

D d 2 Mt-m

1 TPl

in the mouth of two or
three witneffes fhjll every
word be eftrtblifhed.

2 I told you before, and
foretel you as if I were
prefent the fecond time ;
and being abfent, now I
write to them which here-
tofore nave finned, and to
all other, that if I come
again, I will not fpire:

•X Since ye feek a proof of
Chrjft fpeaking in me.

II CORINTHIANS.

my Miffion, and of what I deliver, that it is ^ b^uHrmfshty^in

dictated by Chrift fpeaking in me, who mult vou.'

be acknowledged not to be weak to you-ward, ' ./«'• though he was cu-

r rr • > <r i r i • T> cified through weaknefs,

but has given lufncient Marks ot his rower a- yet he Uveth by the power

monsft you. For though his Crucifixion and of God : for we aifo are

T^ *p "' • 1 A ( c ^\T I r weak in him, but we fnall

Death were with Appearance * or Weaknels, nve with him by the pow-

yet he liveth with the Manifeftaticn ^ of the er of God toward you.
Power of God appearing in my punilliing you.

N 0 r E S.

Mofes in Deutercnonf^, not only becaufc the Words are the fame with thofe in St. Maith^zv, but
from the Likenefs of the Cafe. In Deuteronomy the Rule given concerns only Judicial Trials :
In St. Matthew it is a Rule given for the Management of Perfuafion ufed for the recl.iiming an
Offender, by fair Means, before coming to the utmoft Extremity, which is the Cafe of St. Paul
here. In Deuteronomy the Judge was to hear the Witnefies, Detit. xv'ii. 6. and xix. 15. In
St. Matthew the Party was to hear the Witnefies, Matth. xviii. 17. which was aUo the Cafe of
St. P/z/.'/ here; the WitnefTes which he means that he made ufe of to perfuade them being his
two Epiilles. That by WitnefTes he means his two Epiflles, is plain from his way of exprelfing
himfelf here, where he carefully fets down his telling them twice, [viz. ) before in his former
Epiflle, Chap. iv. 19. and now ifecond ivne in his fecond EplRle ; and alfo by thefe words, ui
'PTu^eov TO J«y7i£?v, As if I were prefent with you a fecond time. By our Saviour's Rule, the
offended Perfon was to go twice to the. Offender; and therefore St. Paul hy%. As if I zoerezL'ith
you a fecond time, counting his Letters as two perfonal Applications to them, as our Saviour di-
refled fho.'ld be done before coming to rougher Means. Some take the WitnefTes to be the three
MefTengers by whom his firfl Epiflle is fuppofed to be fent. But this would not be according to
the Method prefcribcd by our Saviour in the place from which St. Paul takes the Words he ules;
for there were no WitnefTes to be made ufe of in the firft Application ; neither, if thofe had
been the WitnefTes meant, would there have been any need for St. Paul fo carefully and ex-
prefly to have fet down ui 7nx{uv tb i'^nzs^'y as if prefefit a fecond time, Words which in that
cafe would be fuperfluous. Befides, thofe three Men are no- where mentioned to have been fent
by him to perfuade them, nor the Corinthians required to hear them, or reproved for not having
done it : And laftly, they could not be better WitnefTes of St. PauPs Endeavours twice to
gain the Corinthians by fair Means, before he proceeded to Severity, than the Epiflles them
felves.

4 '^ 'E^ a&tt'Hd^, through Weaknefs; In J'uvduiUi Qi^, by the Power of God, I have render'd
with Appearance of Weaknefs, and with the Manifefiation of the Power of God; which I think
the Senfe of the Place, and the StiJe of the Apoftle will jultify. St. Paul fometimes ufes the
Greek Prepofitions in a larger Senfe than that Tongue ordinarily allows. Farther it is evident,
that i/'^ join'd to tt^tfHctf has not a cafual Signification; and therefore in the Antithefis c* S^j-
(jA^dji &<?, it cannot be taken cafually. And it is ufual for St. Paul in fuch cafes to continue
the fame Word, though it happens fometimes feemingly to carry the Senfe another way. In
Iliort, the Meaning of the place is this: " Though Chriil in his Crucifixion appeared weak and
*' defpicable, yet he now lives to fhevv the Power of God in the Miracles and mighty Works
'* which he does : So J, though I by my Sufferings and Infirmities appear weak and contempti-
^- bje, yet ihall I live to fhcw the Power of God in punifhing you miraculoufly.

3 You

II CORINTHIANS.

rEXi. PARAPHRASE.

Examine your felves,
whether ye be in the
fliith, prove your own
lelvcs: know ye not yowr
own felves, how that Je-
fus Chrirt is in you, ex-
cept ye be reprobates ?

Bui I truft that ye fhall
know that we are not re-
probates-

Now I pray to God that
ye do no evil ; not that we
ihould appear approved,
but that ye fliould do that
which is honeft, though
we be as reprobates.

For we can do nothing
againft the truth, but for
the truth.

For we are g!ad when
we are weak, and ye are
flrong: and this alio we
wlfh, even your perfecti-
on.

Therefore I write thefe
things being abfcnt, left
being prelent I fhould ufe
fharpnefs, according to

You examine me whether I can by any miracu-
lous Operation give aProof that Chrifl: is in me.
Pray examine your lelves whether you be in the
Faith; make a trial upon your felves, whether
you your felves are not fomewhat deftitute of
Proofs ^ ; or are you fo little acquainted with
your felves, as not to know whether Chfilt be in
you? But if you do not know your felves whe-
ther you can give Proofs or no, yet I hope you
fliall know that 1 am not unable to give
Proofs ^ of Chrift in me. But T pray to God
that you may do no Evil, wifhing not for an
Opportunity to ihew my Proofs ^ ; but that
you doing what is right, I may be as if I had
no Proofs ^^, no fupernatural Power : For
though I have the Power of punifhing fuperna-
tural! y> I cannot fhew this Power upon any of
you, unlefs it be that you are Offenders, and
your Punifhment be for the Advantage of the
Gofpel'. I am therefore glad when I am weak,
and can inflid no Punifhment upon you, and
you are fo ftrong, /. e. clear of Faults, that ye
cannot be touched. For all the Power I have
is only for promoting the Truth of the Gofpel;
whoever are faithful and obedient to that, I can
do nothing to, I cannot make Examples of
them, by all the extraordinary Power I have^
if I would. Nay, this alfo I wilh, even your
Perfedion. Thele things therefore I write to.

NOTES.

_ 5, 6, 7. '' 'kioKiuai, tranflated here Reprobates, 'cis plain, in thefe three Verfes, has no fach
Signification, Reprobation being very remote from the Argument the Apoftle is here upon: But
the word dt,^')u{Mi is here ufed for one that cannot give proof cf Chrifl being in him ; one that
is deftitute of a fupernatural Power :- for thus ftands St. Paul's, Difcourfe, z>er. 3. ^ Jhyj^lui ^«-
lei-n, ver. 6. -yyuT^.hi 877 «/. uJ^iufiOi iJ(^v, Sifiu you Jeck a Proof, ycujhail knew that I am
not dejlitute of a Proof.

youi

Ch. XIII.

io6 II CORINTHIANS.

PARAPHRASE. rEXr.

vou, beine; abfent, that when I come I may not ^}^ ^ P^^^"" . ^^^<^^ ^^«

•' , ' P ' J . 1 T» t • 1 1 Lord hath given me to e-

\1lZ Seventy, according to the rower which the dification, and not to de-

"Ltd hith given me for Edification, not for .ftru<^ion-
Deitrudion.

SECT. V.

CHAP. XIII. II— 13.

«l

CONCLUSION.

Ilnally, Brethren, farewell. Bring your

r felves into one well united, firm, unjarriiig
Society K Be of good comfort; be of one
mind ; live in peace, and the God of Love and

12 Peace Ihall be with you : Salute one another

13 with a holy kifs: All the Saints Iklute you. The

14 Grace of our Lord Jel'us Chrift, and the Love
of God, and the Communion of the Holy Ghofi:
be with you all. Jme?h

NOTES.

} finally. Brethren, Are-
well : be perfeft, be of
g.od comfort, be of one
mind, live in peace ; xid
the God of love and peace
fhall be with you.

Greet one another with r
an holy kifs.

All the faints falute \
you.

The erace of our Lord |,
Jefus Chrilt, and the love
of God, and the commu-
nion of the holy Ghoft, be
with you all. Amen.

ii » The fame that he exhorts them to in the beginning of the firll Epiflle, ch.
ver. 10.

A PARA-

207

PARAPHRASE and NOTES

O N T H E

EPISTLE of St. PAUL

From Co-
rinth, Jn-
no Mra
Vulg. 57.
T O T H E Heroniii^

ROMANS.

S T N 0 P S I S.

EFORE we take into Confideration the Eplftle to theRo-
mans in particular, it may not be amils to premile, That
the miraculous Birth, Life, Death, Refurreclion and Afcen-
fion of our Lord Jelus Chrift, were all Events that came
to pafs within the Confines o^yudea-^ and that the ancient Writinga
of the Jewilh Nation, allowed by the Chriftians to be of Divine
Original, were appealed to as witnelling the Truth of his Million,
and Doctrine, whereby it was manifcft that the Jews were the De-
pofitaries of the Proofs of the Chriftian Religion. This could not
chule but give the Jews^ who were owned to be the People of God,
even in the Days of our Saviour, a great Authority among the Con-
vert Gentiles, who knew nothing of the Meflias they were to be-
lieve in, but what they derived from that Nation, out of which he
and his Dcdrine fprung. Nor did the Jews fail to make ufe of this
Advantage ilveral ways, to the Difturbance of the Gentiles that
embraced Chriftlanity. The Jews, even thofe of them that recei-
ved thelGofpel, were, for the mofl part, fo devoted to the Law o£
Mujts and their ancient Rites, that they could by no means bring

theni^

2o8 ROMANS.

Synopfis- themfelves to think that they were to be laid afide. They were

v^^'V^-'

:>V^

every where ilifF and zealous for them, and contended that they
were neceflkry to be obferved even by Chrlftians, by all that pre-
tended to be the People of God, and hoped to be accepted by him.
This gave no imail Trouble to the newly converted Gentiles, and
was a great Prejudice to the Gofpel, and therefore we find it com-
plained of in more Places than one: Vid. ABs xv. i. i Cor. xi. 3.
G^/. ii. 4. and V. i, 10, 12. '^hil.Vn. i. Ci?/. ii. 4, 8, i^. T//-. i. i o, 1 1 ,
i^.,&i\ This Remark may ferve to give light, not only to this
Epiftle to the KomcviSy but to feveral other of St. <J^atd's Epiflles J
written to the Churches of converted Gentiles.

As to this Epiftle to the Romans ^ the Apoftle*s principal Aim in
k lecms to be to perfuade them to a fteady Perfeverance in the Pro-
feilion of Chriftianity, by convincing them that God is the God of
the Gentiles as well as the Jews ; and that now under the Gofpel
there is no Difference between Jew and Gentile. This he docs fe-
veral ways.

I. By fhewing that though the Gentiles were very finful, yet the
Jews, who had the Law, kept it not, and fo could not, upon account
of their having the Law ( which being broken, aggravated their
Faults, and made them as far from righteous as the Gentiles them-
felves) have a Title to exclude the Gentiles from being the People
of God under the Gofpel.

1. That Abraham was the Father of all that believe, as well Un-
clrcumcifed as Circumcifed ; fo that thofe that walk in the Steps of
the Faith of Abraham^ though uncircumcifed, are the Seed to which
the Promife is made, and fhall receive the Bleffing.

3. That it was the Purpofe of God from the Beginning, to take
the Gentiles to be his People under the Meflias, in the place of the
Jews, who had been fo till that time, but were then nationally re-
jeded, bccaufc they nationally rejeded the Meflias, whom he fent
to them to be their King and Deliverer; but was received by but a
very fmall Number of them ; v/hich Remnant was received into
the Kingdom of Chrift, and fo continued to be his People with the
converted Gentiles, who all together made now the Church and
People of God.

4. That the Jewifli Nation had no Rcafon to complain of any
Unrighteoufnels in God, or Hardfhip from him in their being caft
off for their Unbelief, fince they had been warned of it, and they
might find it threatned in their ancient Prophets, Befides the rai-

fing

ROMANS. 2op

fing or deprefling of any Nation is the Prerogative of God's Sove- ^^^J^^^
reignty. Prtlervation in the Land that God has given them being
not the Rip;ht of any one Race of Men above another. And God
might, \vhu\ he thought fit, rejea the Nation of the Jews by the
icime Sovereignty whereby he at firft chole the Pofterity of Jacob
to be his People, paffing by other Nations, even fuch as defcendcd
from Abraham and Jfaac : But yet he tells them, that at laft they
fhall be reftored again.

Befides the Affurance he labours to give the Romans, that they
are by Faith in Jefus Chrift the People of God, without Circumci-
fion or other Obfervances of the Jews, whatever they may fay,
which is the main drift of this Eplfde, it is farther remarkable,
that this Epiftle being writ to a Church of Gentiles in the Metro-
polis of the Roman Empire, but not planted by St. 'Paul himfelf,
he as Apoftle of the Gentiles, out of care that they ftiould rightly
underftand the Gofpel, has woven into his Difcourfe the chief Do-
ctrines of it, and given them a comprehenfive View of God's deal-
ing with Mankind, from firft to laft, in reference to eternal Life.
The principal Heads whereof are thefe.

That by Adam's Tranfgrefllon Sin enter'd into the World, and
Death by Sin, and fo Death reigned over all Men ixom Adam to
Mofes,

That by Mofes God gave the Children of Ifrael ( who were his
People, /'. e. owned him for their God, and kept themfelves free
from the Idolatry and Revolt of the Heathen World) a Law, which
if they obey'd, they ftiould have Life thereby, /. e. attain to Im-
mortal Life, which had been loft by Adam's Tranfgreflion.

That though this Law which was righteous, juft and good, were
ordained to Life, yet not being able to give Strength to perform
v.'hat it could not but require, it failed by realbn of the Weaknefs
of human Nature to help Men to Life. So that though the Ifrae-
liteshad Statutes, which if a Man did he fliould live in them; yet
they all tranfgrefled, and attain'd not to Righteoufnefs and Life by
the Deeds of tlie Law.

That therefore there was no way to Life left to thofe under the
Law, but by the Righteoufnefs of Faith in Jefus Chrift, by which
Faith alone they were that Seed of Abraham., to whom the Bleffing
was promis'd.

This was the State of the IfraeJttes.
As to the GentUe World he tells them ^

E e That

2IO ROMANS.

Synopfis. That though God made himfelf known to them by legible Cha-

^y^r^

raders of his Being and Power vifible in the Works of the Creati-
on, yet they glorified him not, nor were thankful to him: they
did not own nor worfliip the one only true invifible God, the Crea-
tor of all things, but revolted from him, to Gods fet up by thcm-
felves in their own vain Imaginations, and worfhipped Stocks and
Srones, the corruptible Images of corruptible Things.

That they having thus call off their Allegiance to him their pro-
per Lord, and revolted to other Gods, God therefore call them off,
and gave them up to viie Affedions, and to the Condud of their
own darkened Hearts, which led them unto all forts of Vices.

That both Jews and Gentiles being thus all under Sin, and co-
ming Ihort of the Glory of God : God by fending his Son Jellrs
Chrifl, fhews himlclf to be the God both of Jews and Gentiles,
fince he jufiifieth the Circumcifion by Faith, and the Uncircumcifi-
on through Faith, fo that all that believe are freely juftificd by his
Grace.

That though Juflification unto Eternal Life be only by Grace,
through Faith in Jelus Chrift, yet we are to the utmoft of our
Power fincerely to endeavour after Righteoufnefs, and from our
Hearts obey the Precepts of the Gofpel, whereby we become the
Servants of God ^ for his Servants we are whom we obey, whether
of Sin unto Death, or of Obedience unto Righteoufnefs.

Thefe are but forne of the more general and comprehenfive Heads
of the Chriftian Dodrine, to be found in this Epiftle. The De-
fign of a Synopfis will not permit me to defcend more minutely to
Particulars. But this let me fay, that he that would have an en-
larged View of true Chriftianity, will do well to iludy this Epi-
ftle.

Several Exhortations fuited to the State that the Chriftians of
.Rome were then in, make up the latter part of the Epiftle.

This Epiftle was writ from Corinth the Year of our Lord, ac-
cording to the common Account, 57, the third Year of
Nero., a little after the fecond Epiftle to the Cor'mth'ijus.

SECT.

ROMANS.
S E C T. I.

CHAP. I. I--IS.

CONTENTS.
INTR 0 D UCTIO N, with his Profcffion of a Defire to fee them.

211

Chap. r.

TEXT,

PAU L a fervant of Je-
ius Chrifl, called to
be an apoitle , feparated
unto the gofpel o^ God,

( Which he had promi-
fed afore by his prophets
in the holy fcriptures)

Concerning his Son Je-
fus Chrillour Lord, which
was made of the feed of
David according to the
flefh.

And declared to be the
Son of God with power,
according to the fpirit of
holinefs, by the refurre-
dion from the dead :

PARAPHRASE.

PJUL3, Servant of Jcfus Chriil:, called ^ to
be an ApoRie, feparated ^ to the Preach-
ing of the Gofpel of God ( which he had here-
tofore promifed by his Prophets in the Holy-
Scriptures) concerning his Son Jefus Chrift our
Lord, who according to the Flefh, i. e. as to
the Body which he took in the Womb of the
bleffed Virgin his Mother, was of the Pofterity
and Linage of David "" according to the Spirit
of Holinefs ", /. e. as to that more pure and
jpiritual part, which in him over-ruled ail,
and kept even his frail Flefh holy and fpotlefs
from the leaft taint of Sin ^, and wasof another
Extraction, with moft mighty Power P declared

N 0 r E s.

I ^ Called. The manner of his being called, fee AUs xl. 1—22.
' Separated, vid. Ads xiii. 2.

3 "' Of David, and fo would have been regifter'd of the Houfe and Linage of David, as
both his Mother and reputed Father were, if there had been another Tax in his Days. Vid.
Lukex'i. 4. Matth. xiii. 55.

4 " According to the Spirit cf Holinefs, is here njanifellly oppofed to, according to the Flejh,
in the forego' ng Verfe; and fo mi;lt mean that more pure and fpiritual Part in him, which by
'".ivine Extraction he had immediately from God; unlefs this be fo underftood, the Antithefis u

lull.

° Sec Paraphrafe, Chap. viii. 3.

P 'Ec <f\ui<t^ii, u-ith Pczier : He that will read in the Original what St. Paul dys, Epb. i.
19. 20. of the Power which God exerted in raifing Chrift from the dead, will hardly avoid
thinking that he there fees St. Paul labouring for Words to exprefs the Greatnefs of it.

E e 2 to

1 1

ROMANS.

PARAPHRASE.

q to be the Son of God by his Refurredion from
the dead, by whom I have received Favour,
and the Office of an Apoftle, for the bringing
of the Gentiles every where to the Obedience
of Faith, which I preach in his Name; of
which Number, /. e. Gentiles that I am fent to
preach to, are ye who are already called, '' and
become Chriftians: To ail the Beloved of God %
and called to be Saints, who are in Kome^
Favour and Peace be to you from God our
Father.

In the firit place I thank my God through
Jefus Chrift for you ail, that your Faith is fpo-
ken of throughout the whole World. For God
is my Witnefs, whom I ferve with the whole
bent of my Mind in preaching the Gofpcl of
his Son, that without ceafing I conftantly make
mention of you in my Prayers, requefting ( if
it be God's Will, that I may now at length, if
polTible, have a good Opportunity ) to come
unto you. For I long to fee you, that I may
communicate to you fome fpiritual Gift ^ for
your Eftablifhment " in the Faith ; that

IS,

NOTE S.

TEXT.

By whom ^ve have re- 5
ceived grace and apollle-
fhip, for obedience to the
faith among all nations for
his name :

Among whom are ye 6
alfo the called of jefus
Chrift.

To all that be in Rome, 7
beloved of God, called to
be laints: Grace to you,
and peace from God oar
Father, and the Lord Je-
fus Chrift.

Firftj I thank my God 8
through Jefus Chrift for
you all, that your faith is
fpoken of throughout the
whole w'orld.

For God is my witnefs, 9
whom I ferve with my
fpirit in the gofpel of his
Son, that without ceafing
I make mention of you
always in my prayers,

Making rcqucit (if by lO
any means now at length
I might have a profpe-
rous journey by the will
of God) to come unto
you.

For I long to fee you, 1 1
that I may impart unto
you fome fpiritual gift.

1 Declared does not cxaftly anfwer the word in the Original, nor is it perhaps cafy to find a
word in Englijh that perfedly anfwers hei^.vT©- , in the Scnfe the Apoftle ufcs it here ; lei^nv
fignifies properly to bound, terminate, or circumfcribc; by which Termination the Figure of
things fcnfible is made, and they are known to be of this or that Race, and arc diftinguifhed
from others. Thus St. Paul takes Chrift's Refurre6lion from the Dead, and his cntring into
Immortality, to be the moft eminent and charafteriftical Mark, whereby Chrift is certainly known,
and, as it were, determined to be the Son of God.

7 f To take the Thread of St. PauFs Words here right, all from the word Lord in tlie middle
of "jer. 3. to the Beginning of this 7th, muft be read as a Parenthefis.

6 & 7 ' Called of Jefus Chrift; called to be Saints; beloved of God; arc bu.t different Expref-
fions for Profeflbrs of Chriftianity.

1 1 ' Spiritual Gift. If any one defire to know more particularly the fpiritual Gifts, he may
jead I Cor. xii.

" EJlablipmcnt. The Jezvs were the Worftiippcrs of the true God, and had been for many
'Ages his People, this could not be denied by the Chriftians. Whereupon tlicy were very apt to

pcrluade

rEXT.

to the end you may be
cH.iblifhed;

That is, that I may be
comforted together with
vou, by the mutual faith
both of you and me.

Now I would not have
vou ignorant, brethren,
that oftentimes I purpofed
to come unto you (but was
let hitherto) that I might
have fome fruit among
you alfo, even as among
ether Gentiles.

T am debtor both to
the Greeks, and to the
Barbarians ; both to the
wife, and to the unwife.

So, as much as in me is,
I am ready to preach the
gofpel to you that are at
Rome alfo.

ROMANS.

PARAPHRASE,

is ^, that when

I am among you, I may be
comforted together with you, botli with your
Faith and my own. This I think fit youfliould
know, Brethren, that I often purpofe to come
unto you, that I may have Ibme Fruit of my
Miniftry among you alfo, even as among other
Gentiles. I owe what Service I can do to the
Gentiles of all kinds, w'hether Greeks or Bar-
barians, to both the more knowing and civili-
zed, and the uncultivated and ignorant j fo that
as much as in me lies, I am ready to preach the
Goipel to you alfo who are at Rome,

NOTE S.

porfuade the convert Gentiles, that the Aleffias was promifed, and fent to the Jewifh Nation
alone, and that the Gentiles could claim, or have no benefit by him ; or if they were to receive
any benefit by the Aleffias, they were yet bound to obferve the Law of Mofes, which was the
way of Worfhip which God had prefcribed to his People, This in feveral Places very much,
fliook the Gentile Converts. St. P^/// makes it (as we have already obferved) his bufmefs in this
Epiftle, to prove that the Meffias was intended for the Gentiles as much as for the Jews; and that
to make any one Partaker of the Benefits and Privileges of the Gofpel, there was nothing more
required but to believe and obey it : And accordingly here in the Entrance of the Epillle, he
wiflies to come to Rome, that by imparting fome miraculous Gifts of the Holy Ghoft to them,
they might be edablifhed in the true Notion of Chriftianity againft all Attempts of the Jews,
who would either exclude them from the Privileges of it, or bring them under the Law of Mo-
fcs. So where St. Paul cxprefTes his Care that the Coloffians fliould be ejlablipcd in the Faitb,
Col. ii. 7. it is vifible by the Context, that what he oppofed was Judaifm.

12 ^ That is. St. P^/^/ in the former Verfe had fiid, that he defired to come amongfl: them
to eftablifh them ; in thefe Words, that is, he explains, or, as it were, recals what he had faid,
that he might not feem to think them not fufliciently inftruded or eltablilhed in the Faith ; and
therefore turns the End of his coming to them, to their mutual rejoycing in one another's Faith,
•vhen he and they came to lee and know one another.

SECT.

Chap, I.

214 ROMANS.

SECT. 11.

CHAP. I. 16-- II. 29.

CONTENTS.

ST. ^aulm this Sedion Ihews, that the Jews exclude themfelves
from being the People of God under the Gofpel, by the fame
Reafon that they would have the Gentiles excluded.

It cannot be fufficiently admired how skilfully, to avoid offend-
ing thofe of his own Nation, St. -PaulhciQ enters into an Argument
fo unpleafmg to the Jews, as this of perfwading them, that the Gen-
tiles had as good a Title to be taken in to be the People of God un-
der the Meflias, as they themfelves; which is the main Defign of
this Epiftle.

In this latter part of the firft Chapter, he gives a Defcription of
the Gentile World in very black Colours, but very adroitly inter-
weaves fuch an Apology for them, in refped of the Jews, as was
fufficient to beat that afTuming Nation out of all their Pretences to
ii Right to continue to be alone the People of God, with an Exclu-
fion of the Gentiles. This may be lecn if one carefully attends to
the Particulars that he mentions relating to the Jews and Gentiles,
and obferves how what he fays of the Jews in the lecond Chapter,
anfwers to what he had chaiged on the Gentiles in the firfl. For
there is a fccret Comparifon of them one with another runs through
thcfe two Chapters, which as foon as it comes to be minded, gives
fuch a Light and Luftre to St ^^////'s Difcourfe, that one cannot but
admire the skilful turn of it; and look on it as the moft Ibfr, the
moll beautiful, and moft preffing Argumentation that onefliall any
where meet with altogether: hncc it leaves the Jews nothing to
fay for themi'clvcs, why they fnould have the Privilege continued
to them under the Gofpel, of being alone t!ie People of God. Ail
tlie things they Itood upon, and boafted in, giving them no Prefe-
rence in this reipecl: to the Gentiles ; nor any ground to judge them
to be uncapnble or unworthy to be their Fellow-Subjcds in the
Kingdom of chc Meffiiis. This is what he fays, fpeaking of them
♦ nationally. But as to every ones perfjnal Concern in a future
State, he affares them, both Jews and Gentiles, that the Unrigh-
2 teous

ROMANS. 219

tcous of both Nations, whether admitted or not into the vlfible Chap. I.
Communion of the People of God, are liable to Condemnation.
Thole who have finned without Law, fhall perilh without Law;
and thole who have fmned in the Law, fliall be judged, /. e, con-
demned by the Law.

Perhaps fome Readers will not think it fuperfluous, iflgivea
fhort Draught of St. haul's Management of himfelf here, for allay-
ing the Sowrenefs of the Jews againll the Gentiles, and their Of-
fence at the Gofpel for allowing any of them place among the Peo-
ple of God under the Mefhas.

After he had declared that the Gofpel is the Power of God unto
Salvation to thofe who believe, to the Jew firft, and alio to the
Gentile, and that the way of this Salvation is revealed to be by
the Righteoulheis of God, which is by Faith : he tells them, that
the Wrath of God is alfo now revealed againft all Atheifm, Poly-
theifm. Idolatry, and Vice whatfoever of Men, holding the Truth
in Unrighteoufnefj ; becaufe they might come to the Knowledge of
the true God, by the vifible Works of the Creation, io that the
Gentiles were without Excufe for turning from the true God to
Idolatry, and the.Worlhip of falfe Gods; whereby their Hearts
were darkned, io that they were without God in the World.
Wherefore God gave them up to'vile Affetlions, and all manner of
Vices ; in which State, though by the Light of Nature they know
what was right, yet underftanding not that fuch things were wor-
thy of Death, they not only do them themfelves, but abllaining
from Cenfure, live fairly, and in Feliowihip with thofe that do
ihem. Whereupon he tells the Jews, that they are more inexcu-
fable than the Heathen, in that they judge, abhor, and have in
Averflition the Gentiles for what they themfelves do with greater
Provocation. Their Cenfure and Judgment in the Cafe is unjuft
and wrong: But the Judgment of God is always right and j aft,
which will certainly overtake thofe who judge others for the lame
things they do themfelves; and do not confider that God's For-
bearance to them ought to bring them to Repentance. For God
will render to every one according to his Deeds; to thofe that in
Mcekncls and Patience continue in well-doing, everlafting Life ;
but to thoie who are cenforious, proud and contentious, and will
not obey the Gofpel, Condemnation and Wrath at the day of
Judgment, vyhether they be Jews or Gentiles : For God puts no
Difference between them. Thou that art a Jew boadefl that God

zi6

ROMANS.

Chap. I. is thy God ; that he has enhghten'd thee by the Law that he him-
^^"^""^^"^ fc'f gave thee from Heaven, and hath by that immediate Revelation
taught thee what things are excellent and tend to Life, and what
are evil and have Death annexed to them. If therefore thou trani-
grefleft, doit not thou more difhonour God and provoke him, than
a poor Heathen that knows not God, nor that the things he doth
deferve Death, which is their Reward? Shall not he, if by the
Light of Nature he do what is conformable to the revealed Lav/
of God, judge thee who haft received that Law from God by Re-
velation, and breakeft it? Shall not this rather than Circumcifion
make him an Ifraelite ? For he is not a Jew, /. e. one of God's Peo-
ple, who is one outwardly by Circumcifion of the Flefh, but he
that is one inwardly by the Circumcifion of the Heart.

PARAPHRASE.

FOR I am not afham'd to preach the Go-
fpel of Chriil, even at Koine it felf, that
Miftreis of the World: For whatever it may
be thought of there y by that vain and haugh-
ty People, it is that wherein God exerts him-
felf, and fhews his Power ^ for the Salvation
of thofe who believe, of the Jews in the lirft ^
place, and alio of the Gentiles. For therein is
the Righteoufnefs ^ which is of the Free
Grace of God through Jefus Chrift revealed to
be wholly by Faith % as it is written, ^he

J"Ji

NOTES.

TEXr.

FO R I am not afha- 1
ined of the gofpcl of
CJhrill : for it is the power
of God unto ftlvation, to
every one that behevcth,
to the Jew firft, and alfo
to tlie Greek.

For therein is the righ- 1
tcoufnefs of God revealed
from faith to faith : as it
is \vritten, The juft fliall
live by faith.

16 ''^ Vid. ver. 22. and i Cor. i. 21.
■^ Vid. Eph. i. 19.

a Firfi. The jews had the firft Offers of the Gofpcl, and were always confider'd as thofe who
were firll regarded in it. Vid. Luke xxiv. 47. Mattb. x. 6. h xv. 24. Acts xiii. 46 h xvii. 2.

17 '' A/y^/cj-wj'rt ^"i, The Righteoufnefs of Cod; called fo, becaufe it is a Righteoufnefs of his
Contrivance, and his bcftowing. It is God that jujjifieth. Chap. iii. 2r — 24, 26, 30. Sc viii. 33.
Of which St. Paul fneaks thus, Phil. iii. 9. Njt having mine ozun Righteoufnefs whick is of the Lawy
but that zchich is through the Faith of Chrifi, the Righteoufnefs which is of God by Faith.

<■ From Faith to Faith. The Dehgn of St. Paul here being to fhew, that neither Jews
nor Gentiles could by Works attain to Righteoufnefs, i. e. fuch a perfeft and compleat Obe-
dience whereby tlicy could be juilificd, which he calls their own Righteoufnefs, Chap. x. ^.

'TEXT

For the wrath of God
is revealed from heaven
againft all ungodlinefs ,
and unrighteoufnefs of
men, who hold the truth
in unrighteoufnefs.

Becaufe that which,
may be known of God,
is manifeft in them ; for
God hath (hewed it unto
them.

RO MANS.

PARAPHRASE.

Jtifi Jhall live by Fatth. And 'tis no more than
need, that the Gofpel, wherein the Righteoul-
nels of God by Faith in Jefus Chrift is revealed,
fhould be preach'd to you Gentiles, fince the
Wrath of God is now revealed ^ from Heaven
by Jefus Chrift, againft all Ungodlinefs « and
Unrighteoufnefs of Men f, who live not up
to the Light that God has given them s . Be-
caufe God in a clear Manifeftation of himfelf
amongft them, has laid before them ever fmce
the Creation of the World, his Divine Nature

NOTES.

jj He here tells them, that in the Gofpel the Righteoufnefs of God, i. e. the Righteoufnefs of
^ which he i- the Author, and which he acceprs in the way of his own Appointment, is revealed
from Fnith to Faith, I e to be all through, from one end to the other, founded in Faith. If
this he not the Senfe of this Phrafe here, it will be hard to make the following Words, as it is
written. The Jujijhall live bj Faith, cohere : but thus they have an eafy and natural Connexion,
{vi'z.) whoever are juftified either before without, or under the Law of MofeSy or under the
Gofpel, are juftified,- not by Works, but by Faith alone. Vid. Gal. iii. ii. which clears this
Interpretation. The fame Figure of fpeaking St. Paul ufes in other Places to the fame purpofe ;
Chap. vi. 19. Servants to Iniquity unto Iniquity, i. e. wholly to Iniquity. 2 Cor. iii. 18. Front
Glory to Glor-j, i. e. wholly glorious.

18 "^ Now'revealed. Vid. Jas xvii. 30, 31. God now commandeth all Men every where to re-
pent, becauje he hath appointed a Day in the which he will judge the World in Righteoufnefs by the
Man whom he hath ordained. Thefe Words of St Paul to the Athenians give light to thefe here
I to the Romans. A Life again after Death, and a Day of Judgment, wherein Men fhould be all
I brought to receive Sentence according to what they hid done, and be punifhed for their Mifdceds,
■ was what was before unknown, and was brought to light by the Revelation of the Gofpel from
Heaven, 2 Tim. i. 10. Matth. xv 41. Luke xii. 27. & Rom. ii. 5. he calls the Day of Judgment
the Day of Wrath, confonant to his faying here, the Wrath of Ged is revealed.

' "A7^ei<tjf, Ungodlinefs, feems to comprehend the Atheifm, Polytheifm, atid Idolatry of the
Heathen World; as (f^nutu, IJnrightecufnef, their other Mifcarriages and vicious liives, ac-
cording to which they are diilinaiy threatned by St. Paul in the following Verfes. The fame
Appropriation of thefe Words, I think, may be obferved in other Parts of this E-
piltle.

f Of Men, \. e. Of all Men, or as in that xviith of ABs before cited, all Men every where,
7. e. all Men of all Nations: Before it was only to the Children of Ifrael, that Obedience and
TranfgrelTion were declared and propofed as Terms of Life and Death.

e Who hold the Truth in Unrighteoi/fmfs, i. e. Who are not wholly without the Truth, but
yet do not follow what they "have of it, but live contrary to that Truth they do know, or
negleft to know what they might. This is evident from the next Words, and for the fame
Reafon of God's Wrath given, chap, ii. 8. in thefe Words, Who do not obey the Truth, but obey
Un r ig b t eoufnefs .

F f and

ROMANS.

PARAPHRASE. ^EXT

For the invifible things ;
of him from the creation
of the world are clearly
feen, being underflood by
the things that are madCj
even his eternal power
and Godhead j fo that
they are without excufe :

Becaufe that when they
knew God, they glorified
him not as God, neither
were thankful, but be-
came vain in their ima-
ginations, and their foolifh
heart was darkened.

ProfefTmg themfelves
to be wife, they became
fools :

And changed the glory
of the uncorruptible God,
into an image made like
to corruptible man, rnd
to birds, and four foot-
ed beafts, and creeping
things.

and eternal Power; fo that what is to be
known of his invifible Being, might be clear-
ly diicovered and underftood from the viiible
Beauty, Order, and Operations obfervable in
the Conftitution and Parts of the Univerfe, by
all thole that would caft their Regards, and ap-
ply their Minds ^ that way : Infomuch that
they are utterly without Excufe : For that
when the Deity was fo plainly difcovered to
them, yet they glorified him not as was fuita-
ble to the Excellency of his Divine Nature :
nor did they with due Thankfulnefs acknow-
ledge him as the Author of their Being, and
the Giver of all the Good they enjoyed : but
following the vain Fancies of their own vain
' Minds, fet up to themfelves fictitious no
Gods, and their foolifh Underftandings were
darkened: Aifuming to themfelves the Opini-
on and Name '^ of being wife, they became
Fools : And quitting the incomprehenfible Ma-
]efty and Glory of the eternal incorruptible
Deity, fet up to themfelves the Images of cor-
ruptible Men, Birds, Beafts, and Infeds, as
fit Objecls of their Adoration and Worfhip.

NOTES.

20 ^ St. Paul fays, i'c»/A'tf ){^^fjf.3, If they are minded they are feen : The invifible things
of God lie within the Reach and Difcovery of Mens Realbn and Underllandings, but yet they
muft exercife their Faculties, and employ their Minds about them.

21 ' 'K/MiimiK^r-.ef cv Tiii <S)(t'Koy7(xoi<i ciij'Ttov, became vain in their Imaginations ox Reafonings.
^hat it is to become vain in the Scripture-Language, one may fee in thefe words. And they
foUozoed vanity, and became vain, and went after the Heathen, and made to themfelves inolten
Images, and zvorjhipped all the Hofl of Heaven, and ferved Bi^.X, 2 Kings xv'n. 15, 16. And ac-
cordingly the forfaking of Idolatry, and the Worfhip of falfe Gods, is called by St. Paul, turn-
ing from Fanities to the living God, Afls xiv. 1 5.

22 I' idryjy.'Tii Vt) 'm%d, ProfeJJing themfelves to be wife; Though the Nations of the Heathens
generally thought themfelves wife in the Religions they embraced, yet the Aportle here having
all along in this and the following Chapter ufed Greeks for Gentiles, he may be thought to have
an ej'e to the Greeks, among whom the Men of Study and Enquiry had affumcd to themfelves
the name of orf e/, wife.

Where-

TEXi.

Wherefore God alfo
gave them vp to unclean-
ncfs, through the lufts of
their own hearts,, to dif-
honoUr their own bodies
between themfelves :

Who changed the truth
of God into a lie, and
worfhippcd and ferved the
creature more than the
Creator, who is bleffed
for ever. Amen.

For this caufe God
gave them up unto vile
affeftions : For even their
women did change the na-
tural ufe into that which
is againfl nature :

And likewife alfo the
men, leaving the natural
ufe of the woman, burned
in their luft one toward
another, men with men
working that which is
unfeemly, and receiving
in themfelves that recom-
pcncc of their error which
was meet.

And even as they did
not like to retain God in
their knowledge, God

RO MANS.

PARAPHRASE.

Wherefore they having forfaken God, he alio
left them to the Lufts of their own Hearts,
and that Uncleannefs their darkned Hearts
led them into, to dishonour their Bodies among
themfelves : Who fo much debafed themfelves,
as to change the true God who made them
for a Lie ^ of their own making, worfhip-
ping and ferving the Creature, and things even
of a lower Rank than themlelves, more than
the Creator, who is God over all, bleffed for
evermore. Amen. For this Caufe God gave
them up to Ihameful aud infamous Lulls and
Pailions : For even their Women did change
their natural Ufe into that which is againft
Nature: And likewife their Men leaving alfo
the natural Ufe of the Women, burned in their
Lufts one towards another, Men with Men
pradifmg that which is fliameful, and recei-
ving in themfelves a fit Reward of their Er-
ror, /*. e. Idolatry "^ And " as they did
not fearch out ^ God whom they had in the
World, fo as to have him with a due acknow-

2ip

Chap. I.
24

'^7

NOTES.

25 ' The falfe and fiftitious Gods of the Heathen are very fitly called in the Scripture Zw.
Amos ii. 4. jfer. xvii. 19, 20.

27 ■■' Error; Co Idolatry is called, 2 PeL ii. 18. As they againft the Light of Nature debafed
and difhonoured God by their Idolatry, 'twas a juft and fit Recompence they received, in being
left to debafe and difhonour themfelves by unnatural Lufts.

28 ^ Afiil. This Copulative joins this Verfe to the 25th, fo that the Apoftle will be better
underftood, if all between be lo'ok'd on as a Parenthefis ; this being a Continuation of ^vhat he
was there faying, or rather a Repetition of it in fhort, which leads him into the Thread of his
Dilcoune.

° 'CvK iJ'onjuMim.v, did net like, Tixt\iCT did not try or fearch, for the GV^^i Word fignifies to
fearch and find out by fearchlng: So St. Paul often ufes it, chap, ii. i8. & xii. 2. compared, &
xiv. 22. Epb. v. 10.

ledgment

120

lap. I.

ROMANS.

25)

paraphrase:

ledgment P of him, God gave them up to an
unrearching and unjadicious q Mind, to do
things incongruous, and not meet "^ to be
done; Being filled \vith all manner of Iniquity,
Fornication, Wickednefs, Covetouthefs, Ma-
lice, full of Envy, Contention, Deceit, Malig-
nity even to Murder, Backbiters, Haters of
God, Iniulters of Men, Proud, Boafters, In ven-
ters of new Arts of Debauchery, difobedient to
Parents, Without Underftanding, Covenant-
breakers, without natural Affection, implaca-
ble, unmercifal : Who tho they acknow-
ledge the Rule of Right ^ prefcribed them
by God, and difcovered by the Light of Na-
tuie, did not yet underftand ^ that thofe who

did

TEXT

gave them over to a repro-
bate mind, to do thofe
things which are not con-
venient :

Being filled with all
unrighteoufnefs, fornicati-
on, wickednefs, covetouf-
nefs, malicioufnefs, full
of envy, murder, debate,
deceit, malignity ; whi-
fperers.

Backbiters, haters of 30
God, defpiteful, proud,
boailers, inventers of evil
things, difobedient to pa-
rents.

Without underftanding,
covenant-breakers, with-
out n::tural afFedion, im-
placable, unmerciful.

Who knowing the judg-
ment of God (that they
which commit fuch

3»

N 0 r E s.

P 'F.f ^yvotjf.i, Toith Jtcknowkdgment. That the Gentiles were not wholly without the
Knov.ledge of God in the World, St. Paul tells us in this very Chapter; but they did not ac-
knowledge him as they ought, ver. 21. They had God h;^p ^av, but «>c iJhxjuaauv ty^e^v
ttv.-i.v h ^yvcocei, but did not fo improve that Knowledge, as to acknowledge or honour
him as they ought. This Verfe feems in other Words to cxprefs the fame that is faid,
ver. 2 1 .

°- ''Eli A-f^'yjury :kf, to a reprobate Mind, rather to an unfearching Mind, in the Senfe of
St. Paul, who often ufes Compounds and Derivatives in the Senfe wherein a little before he ufed
the Primitive Words, though a little varying from the precife Greek Idiom ; an Example
whereof we have in this very word aUvjix^ , 2 Cor. xiii. where having, z'er. 3. ufed J'oKtixv^
for a Proof of his Million by fupernatural Gifts, he ufes a.<^i>{j\j.@- for one that was deftitutc of
fuch Proofs. So here he tells the Romans, that the Gentiles not excrcifing their Minds to fcarch
out the Truth, and form their Judgments right, God left them to an unfearching unjudicioas
Mind.

Ison explorantibui permijjit mentem non cxphratriccm.

' A Difcourfe like this of St. Paul here, wherein Idolatry is made the Caufe of the enormous
Crimes and profligate Lives Men run into, may be read, Wifdovi xiv. ii, ksc.

^2 ^ To Jn^iuuu T» 3tK, thr Judgment of God, might it not he translated, the ReHitude of
Cod? i. e. That Rule of Reftitude which God has given to Mankind in giving than Rcafon :
As that Righteoufnefs which God icquircs for Salvation, in the Gofpel is called the Right eoujnefs
of God, ver. 17. Rectitude in the Tranflation being ufed in this appropriated Senle, as JiKouiufAA
is in the Original. Vid. Note, chap. ii. 26.

' *Gy< cttNTOJOT?, Did not underftand that they who commit. See. This Reading is jnitificd
by the C.'errncnt, and another ancient Manufcript, .-?s well as by that v.hich the old Latin
VcrCon foJIow'd, as well as GUment, Ijidore, aiid Occumenius, and will probably be ihoiit'lit

"ihc

■ri

ROMANS.

TEXT, PARAPHRASE,

things are worthy of death) ^jj f,jch things were worthy of Death, do "
WpiLiu^eSn'^hemtha^ not Only do them themielves, but live well to-
do them. gether without any Mark of Dif-efteem or Cen-
J^^lTo^'Z.rlt fi^rc with them that do them. « Therefore

thou art unexcufable, O Man, who ever thou

art

NOTES,

the more genuine by thofe who can hardly fuppofe that St, Pan! fhould affirm, that the Gen-
tile World did know, that he who offended againft any of the Dire6lions of this natural Hule of
Reditude, taught or difcoverable by the Light of Reafon, was -".vorthy of Death; efpecially if
we remember what he fays, cknp. v. 13. That Sin is not impi/tedj tvhen there is no pofitive
La:c : undi chap. vii. 9. / zvas alive zvitho-it the Lmu once: Both which Places fignifying that
Men did not know Death to be the Wages of Sin in general, but by the Declaration of a pofi,-
tive Law.

'• Si'jj/it/sxS'H TcTf fst^'.as>i7j, have pleafure in thofe that do them. He that confiders that
the Deiign of the Apoille here, manifeft in the imnjedistely following Words, i- to combat the
Animofity of the Jews rg,-init the Gentiles; and vh..t there could not be a more cfFedual way
to fhame them into a more modeft and mild Temper, than by fhewing them th;.t the Gentiles,
in all the Darknefs that ' linded them, and the Extravagancies they run into, were never gailty
of fuch an Abfurdity as rh's, to cen^ire and i'eparate from others, and fhew an implacable Aver-
fion to them, for what they themielves were equally gui'ty of: He, I \\y, that conliders this,
will be eafily perlu^ded to underlland audt/:--*. here a.s I do, for a Complacency that avoided
ccnfuring or breaking with them who were in the fame State and Courfe of Life with themfelves,
that did nothing amifs but what they themfelves were equdly guilty of. There can be nothing
clearer than that ^u.cij■.^\s^, have plc.if ire, in this Verfe, is oppofed to x^ij'wi, judgeft, in the
next Verfe ; without which I do not fee how it is poGible to make out the Inference which the
Apoftle draws here.

I • Therefore : This is a Term of Illation, and fhews the Confequence here drawn from the
foregoing W J rds. Therefore the Jew i? inexcuf?.: le in judging, becaufe the Gentiles, with all
the Darknef that was on their Mind.'!, were never guilty of fuch a Folly, as to judge thofe who
were no more faulty than themfelves. For the l-etcer underftanding ©f this Place, it may not
perhaps be amifs to fet the whole Argumentation of the Apoltle here in its due Light. It
ftands thus: " The Genti es acknowledged the Reflitude of the Law of Nature, but knew not
•' that thofe who break any of ts Rules, incurred Death by their Tranfgreflron : But as much
" in the dark as they were, they arc not guilty of any fuch Abfurdity as to condemn others,
*' or refufe Communication with them as unworthy of their Society, who are no worfe than
•' themfelves, nor do any th'ng but wha* they themfelves do equally with them; but live frr
" Complacency on fair Terms with them, without Cen;ure or Separation, thinking as well of
" their Condition as of their own: Therefore if the blinded He.ithen do {o, thou,. O Jew, art
" inexcuGbie, who having the Light of the revealed Law of God, and knowing by it that
*' the Breaches of the Law merit Death, doll judge others to Perdition, and Ihut them out
" from Salvation, for that which thou thyfelf art equally guilty of, vi%. Difobedience to the
" Law. Thou, a poor, ign r.-.n:, conceited, fUlible Man, fits in Judgment upon other.-;, and
" committeil the fame things :hou condcmnell them for; But this thou mayell be fure, that the
" Judgment a&d Ccndemn.nion of God is right and f rm, and will certainly be executed upon
" thoi'e who do fuch things. For thou who adiud;ell the Heathen to Condemnation for the fame
♦* things which thou doit thv fei:', canlt thou im.igine that thou thy fclffiiaD efcape tlie Judgment

ROMANS.

PARAP HRASE.

art y that jadgeft ^ or cenfureft another ;
For wherein thou judgeft another, thou con-
demncfl: thy felf: For thou that judgeft art a-
llke guilty in doing the fame things. But this
we are fure of, that the Judgment that God
pafles upon any Offenders, is according to ^
Truth, right and juft. Canft thou who doft
thofe things which thou condemneft in another,
think that thou fhalt efcape the condemn-

iV 0 r £ S.

TEKr.

fo.ever thou art chat judg-
eft : for wherein thou
judgeft another, thou con-
demneft thyfelf ; for thou
that judgeil, doft the fame
things.

But we are fure that the
judgment of God is ac-
cording to truth, againft
them which commit fuch
things.

And thinkeft thou this,
O man, that judgeft them
which do fuch things, and

*' of God? God, whatever thou may 'ft think, is no Refpefter of Perfons : Both Jews as well
" as Gentiles, that are perverfly contentious againft others, and do not themfelves obey the
" Gofpel, fhall meet with Wrath and Indignation from God: And Gentiles as well as Jews,
" whom the Goodnefs and Forbearance of God bringeth to Repentance, and an humble fub-
" miifive Acceptance of the Gofpel, fhall find Acceptance with God, and eternal Life in the
" Kingdom of the MefTus; from which if thou art contentious to fliut out the Gentiles, thou
" manifeftly fhutteft out thy felf

y O Man, zvhofoever thou art. It is plain from cvr. 17, & 27. and the whole Tenor of this
Chapter, that St. Paul by thefe Words means the Jews ; but there are two vifible Rcafons why
he fpeaks in thefe Terms : i/?. He makes his Conclufion general, as having the more Force,
but lefs Oilcnce, than if he had bluntly named the Jews, whom he is very careful in all this
Epiftle to treat in the fofteft manner imaginable. 2dly, He ufes the Term Man emphatically,
in Oppofition to God in the next Verfe.

'■' "J'ldgejl. There will need nothing to be faid to thofe who read this Epiftle with the leift
Attention, to prove that the y'//^^^/;/^ which St. P/^a/ here fpeaks of, was that Averfion which
the. Jews generally had to the Gentiles; fo that the unconverted Jews could not bear with the
Thoughts of a Meffiis, that admitted the Heathen equally with them into his Kingdom; nor
could the converted Jews be brought to admit them into their Communion, as the People of
Gqd now equally with themfelves; fo that they generally, both one and t'other, judg'd them
unworthy the Favour of God, and out of Capacity to become his People any other way, but
by Circumcifion, and an Obfervance of the ritual Parts of the Law ; the Inexcufablenefs and Ab-
furdity whereof St. Paul fhews in this Chapter.

2 * According to Truth, doth, I fuppofe, fignify not barely a true Judgment, which will
fland in Oppofition to erroneous, and that will not take effeft, but fomething more, /. e. ac-
cording to the Truth of his Prediftions and Threats. As if he had faid, " But if God in Judg-
" ment caft off the Jews from being any longer his People, we know this to be according to
*' his Truth, who hath forewarned them of it. Ye Jews judge the Gentiles not to be received
" into the People of God, and refufe them Admittance into the Kingdom of the Meflias,
"—though you break the Law as well as they, you judge as prejudiced pafFionate Men. But
*' the Judgment of God againrt you will ftand firm." The Reafon why he does it fo covertly,
may be that which I have before-mentioned, his great Care not to fliock the Jews, efpecially
here in the beginning, till he had got faft hold upon them. And hence pofhbly it is that he
tails obeying the Gofpel, skying theTruth, ver. 8. and ufes other the like foft E-vprcluons in
this Chapter.

ing

TExr.

dofl the fame, thnt thou
fhalt efcape the judgment
of God?

Or defplfeft thou the
ricJies of hi? goodnefs,
and forbearance, and long-
fuffering, not knowing
that the goodnefs of God
leadcth thee to repen-
tance ?

But after thy hardnefs
and impenitent heart ,
treafureft up unto thy felf
wrath again ft the day of
wrath, and revelation of
the righteous judgment of
God ;

Who will render to
every man according to
his deeds :

To rhem, who by pa-
tient continuance in well-
doing, feek for glory, and
honour, and immortality,
eternal life :

But unto them that are
contentious, and do not
obey the truth, but obey
unrighteoufnefs, indigna-
tion, and wrath ;

Tribulation andanguifh
upon every foul of man
that doth evil, of the Jew
firft, and alfo of the Gentile.

RO MAN S.

PARAPHRASE.

ing Sentence of Gcd ? or illghtcft thou the
Riches of his Goodnefs, Forbearance and long-
Suffering, not knowing nor confidering that the
Goodneis of God ought to lead thee to Repen-
tance ? But layeft up to thy felf Wrath and
Punifhment, which thou wilt meet with at
the day of Judgment, and that ju ft Retributi-
on which fhall be awarded thee by God in pro-
portion to thy Impenitency, and the Hardnefs
of thy Heart; Who will retribute to every one
according to his works, viz. Eternal Life to all
tliofe who by Patience ^ and Gcntlenefs in
Well-doing feek Glory and Honour, and a State
of Immortality : But to them who are conten-
tious * and froward, and will not obey the
Truth '^, but fubjed themfelves to Unrigh-
teoufnefs. Indignation and Wrath \ Tribulati-
on and Anguifh, fhall be poured out upon eve-
ry Soul of Man that worketh Evil, on the Jew
firft, and alfo on the Gentile. But Glory, Ho-
nour and Peace, fhall be bellowed on eve-
ry Man that worketh Good, on the Jew

N 0 r E s.

7 ^ Patience in this Verfe is oppofed to Contentious * in the next, and feems principally to
regard the Jews, who had no Patience for any Confideration of the Gentiles, but with a flrange
Pecvifhnefs and Contention, oppofed the Freedom of the Gofpel in admitting the believing
Gentiles into the Franchifes of the Kingdom of the Meflias, upon equal Terms with them-
felves.

8 -^ Though by Truth the Gofpel be here meant, yet I do not doubt but St. Paul ufed the
term Truth with an Eye to the Je^vs, who though fome few of them received the Gofpel, yet
even a great Part of thofe few join'd with the relt of their Nation in oppofing this great Truth
ot the Gofpel, That under the Meflias the Gentiles who believed were the People of God, as
well as the Jews, and as fuch were to be received by them.

firft.

ROMANS.

PARAPHRASE, TEXT.

firfl <i, and aifo on the Gentile. For with
God there is no leiped of Pcrlbns. For all
that have finned without having the pofitive

.aw

of G(

which was ij;iven the Ifraelites
Ihall perifh ^ without the Law; and all who
have iinned being under the Law, Ihall be
judged by the Law. ( For the bare Hearers of
the Law are not thereby juft or righteous in the
fight of God \ but the Doers of the .l,avv, they
who exadly perform all that is coirimanded in
it Ihall be juftified. For vsl-cn the Gentiles
who hav^e no pofitive Law L.'r\^en them by
God ^y do by the Diretliou oi .:hc Light of

NOTE S.

But glory, honour, and i*
peace, to every man that
worketh good, to the Jew
firil, and alfo to the Gen-
tile.

For there is no refpefl it
of perfons with God.

For as many as have i2
finned without law, fhall
alfo pcrilh without law:
and as many as have fin-
ned in tlie law, Ihall be
judged by the law,

( For not the hearers of ij
the law are juft before
God, but the doers of the
law fhall be juflified.

For when the Gentiles 14
v.'hich have not the law,

9 & to "^ The Jew fir fii and alfo the Gentile. We fee by thefe two Verfcs, and chap. i. 16.
that St Paul carefully lays it down, that :here was now under the Gofpel no other National Di-
ftind1;ion between the Jews and the Gentiles, but only a Priority in the Ofler of the Gofpel,
and in the Defign of Rcvards and Punilhinenti, according as the Jews obey'd, or not. Which
may farther fatisfy us, that the Diilinftion wliich St. Paul inalls on fo much here, and all
through the finl Part ot this Epiftle, is National ; the Compariion being between the Jews as
nationally the People of God ; and the Gentiles, as not the People of G.d before theMeffias;
and that under the Meffias, the Profefibrs of Chriftianity, confiding moll: of converted Gentiles,
were the People of God, owned and acknowledged as fuch by him, the unbelieving Jews being
rejeded, and the unbelieving Gentiles never received ; but that yet perfonally both Jews and
Gentiles, every fmgle Perfon, fhall be punifhed for his own particular Sin, as appears by the
two next Verfes.

12 ■■ ATmAB/'TW/, Jball perijhi xfi^Jcni'reu, Jball be judged. Thofe under the Law, St, Paul
fays, fhall he judg'd by the Law ; and this is eafy to conceive, becaufe they were under a politive
Law, wherein Life and Death were annex'd, as the Reward and Punifhment of Obedience and
Difcbedience ; bat of the Gentiles, who were not under that pofitive Law, he liiys barely that
they fhall />fr//i'. St. P<7/// does not ufe thefe fo eminently differing ExprefHons for nothing;
they will, I think, give fome light to chap. v. 13. and my Interpretation of it, if they lead us
no farther.

14 ' M*) viyxiv i^y-nx, having not the Law, or not having a Law. The Apofile by the
word Law generally in this Epiille fignifying a pofitive Law given by God, and promulgated by
a Revelation f:om Heaven, with the Sanftion of declared Rewards and Punifhments annexed to
it, it is not improbable that in this Verfc (where by the Greek Particle he fb plainly points out
the Law of Mofes) by vo^j.©-, without the Article, may intend Lazo in general, in his Senfe of
a.La:j ; and fo this Verfe may be tranflated thus ; For zvhen the Gentiles, who have not a Law, do
by Nat; re the things contained in the Law ; thefe not having a Law, are a Law to tkemfelves.
And fo ver. i z. As many as have finned, being under a Law, fhall be judged by a Lazv. For
though from Adam to Chrift there was no revealed pofitive Law, but that given to the Ifraelites;
yet it is certain, that hy Jefus Chrift a pofitive Lav/ from Heaven is given to all Mankind, and
that thofe to whom this has been promulgated by the Preaching of the Gofpel, are all under it,
and ihall be judg'd by it.

Nature

TEXT.

do by nature the things
contained in the law,
thefe having not the law,
arc a law unto them-
fclves :

Which iliew the worl:
of the law written in
their hearts, their confci-
cnce alfo bearing witnef?,
and their thoughts the
mean while accufing, or
clfc excufing one another)

In the day when God
fliall judge the fecrets of
men by Jcfus Chrift, ac-
cording to my gofpel.

Behold, thou art called
a Jew, and refteft in the
law, and makeft thy boaft
of God;

And knoweil his will,
and approveft the things
that arc more excellent.

ROMANS.

PARAPHRASE.

Nature obferve or keep to the moral -Rectitude
contained in the pofitive Law given by God to
the Ifraelites, they being without any pofitive
Law given them, have neverthelels a Law
v/ithin themlelves; And fhew the Rule of
the Law written in their Hearts, their Con-
fciences alio bearing witneis to that Law, they
amongft themfelves, in the realbning oi their
own Minds, accufing or excufing one another) At
the Day of Judgment, when as I make known
in my preaching the Gofpel &, God fhall
judge all the Adions of Men by Jefus Chrift.
Behold thou art named ^' a Jew; and thou
with fatisfadion refteft in the Privilege of ha-
ving the Law, as a mark of God's peculiar Fa-
vour ', whom thou glorieft in, as being thy
God, and thou one of his People; a People
who alone know and worlhip the true God ;
And thou knoweft his Will, and haft the
Touchftone of things excellent ^, having

1 6

NOTES.

t6 E According to my Co/pel, \. e. as I make known in my preaching the Gofpel. That this
is the Meaning oY this Phrafe, may be feen 2 Tim. ii. 8. And of St. PauPs declaring of it in
his Preaching, we have an Inflance left upon Record, JSls xvii. 31.

17 ^ '^7n\ofJ^ff.i^^, thou art naj/ied, emphatically faid by St. Paul; for he that was fuch a Jew-
as he defcribes'in the following Verfes, he infills on it, was a Jew only in Name, not in Reality ;
for fo he concludes, ver. 28 & 29. he is not in the Elleem of God a Jew, who is fo outwardly-
only.

17 — 20 ' In thofe four Verfes St. P^/^/ makes ufe of the Titles the Jews afiumed to them-
felves, from the Advantages they had of Light and Knowledge above the Gentiles, to fhew them
how inexcufable they were in judging the Gentiles, who were even in their own account fo
much beneath them in Knowledge, for doing thofe things which they themfelves were alfo
guilty of.

17 ' Vid. Mic. iii. 1 1. '

18 ^Td Sia.((ik^viu, ^igm^zz things excellent, convenient, controverted, or differing. In cither
of thefe Senfes it may be underftood here, though the lait, viz. their Difference in refpeft of
lawful and unlawful, I think may be pitch'd on, as moft fuited to the Apoftle's Defign here,
and that which the Jews much Hood upon, as giving them one great Pre-emingnce above the
defiled Gentiles.

G e been

!2I

-5

ROMANS.

PARAPHRASE.

been Educated in the Law. And takeft upon
thee as one who art a Guide to the Blind ^, a
Light to the ignorant Gentiles who are in
daikncfs ^, an Inftrufter of the Foolifh ', a
Teacher of Babes, having an exacl Draught,
and a compleat Syftem ^'^ of Knowledge and
Truth in the Law. Thou therefore who art a
Mader m this Knowledge, and teacheft others,
teachcft thou not thy felf ? Thou that preacheft
that a Man fhould not Ileal, doft thou Ileal ?
2 2 Thou that declareft Adultery to be unla3vful,
doft thou commit it? Thou that abhorreft I-
dols, doft thou commit Sacrilege ? Thou who
glorieft in the Law, doft thou by breaking of
the Law diflionour God: For the Name of
God is blafphcmcd amongft the Gentiles, by
reafbn of your Mifcarriages, as it is written ".
Circumcifion ° indeed, and thy being a Jew,
profiteth P, if thou keep the Law : But if
thou bcaTranfgreftbrof the Law, thy Circum-
cifion is made Uncircumcifion j thou art no way

rEXT.

being inftrufted out of the
law.

And art confident that
thou thy felf art a guide
of the blind, a light of
them which are in dark.-
nefs,

An imlruftoi- of the
foolifh, a teacher of babes,
which halt the form of
knowledge, and of the
truth in the lav.'.

Thou therefore which
teacheil another, teacheil
thou not thy felf? Thou
that preached a man
fhould not Ifeal, dort thou
Heal ?

Thou thqt f^yefl; a
nun fliould not commit
adultery, doft thou com-
mit adultery ? thou th;'.i:
abhorreit idols, dort thou
commit facrilege ?

Thou that makeft thy
boaft of the law, through
breaking the law diflao-
nourcil: thou God?

for the name of God
is blafphemed among the
Gentiles through you, as
it is written.

For circumcifion verily
profiteth, if thou keep
the law : but if thou be a

NOTE S.

tg, 20 ' BUtiJ, in Darinefs, Foolijh, B^l>es, were Appellations which the Jews gave
to the Gentiles, fignifying how much inferior to thcmfelves they thought them in Know-
ledge. . . , '

20 "* M3pijft.'ff7f, Form, feems here to be the lame with Tvyr© , Form, eh. vii 17. i. e. fuch
a.. Draught as contained and reprcfcnted the Parts and Lineaments of the whole. For it is to be
remembred, that the Apoftle iifes thefe Expreflions and Terms here in the fame Senfc the Jews
fpnke them of themfelves vauntingly over the Gentiles, he thereby aggravating their Fault inr
judging the Gentiles as they did.

24^ " See 2 Sa'n. xii. 14, Ezck, xxxvi. 23. . .

2-5>. ° Cfrcumcijicn is here put for being a Jew, as being one of the chief and mod difcriminating
Rit£3.of that, People.

P Profiteth if tkou ke^p the L<tw ; Becaufc a Jew that kept the Law was to have Life therein.
Lev. :;iviii. 4..

* better

ROMANS.

TEXr. PARAPHRASE.

breaker of the law, th7 better than an Heathen. If therefore an un- -^

circumcilion is made un- . •/- i /^ mi i i t-> o •

circumcifion. cncnmciled Lrentiie keep the moral Kecvi-

Thercfore, if the un tudes 1 of the Law, fhall he not be rcckon'd

circumcilion keep the , j r -r ^ • -r j

righteournefs of the h\v, *^^^ accountcd 01, as u he Were circumciica

fh:ill not his uncircumci- and

NOTES,

26 1 Ta fiK'MUfLa.TU n lOfXH, The Rlghteoufnefs of the Lazo. I have taken the Liberty to ren-
der it, The Rectitudes of the Law, in an appropriated Senfe of the word Reftitucie, in Imitation of
St. Paul, who ufes JiKsucauei'm here for all thofe Precepts of the Law which contain in them any
Part of the nat '.ral and eternal Rule of Reciitude, which is made known to Men by the Light oi
Reafon. This Ruic of their Adions ail Mankind, uncircumcifed as well as circumcifed, had, and
is th:it which St. Paul calls '^ly.auduA t» 3tK, ch i. 32. Becaufe it came from God, and vvas
mjde by him the moral Rule to all Mankind, being laid within the Difcovery of their Reafon,
which if they kept to, it was T^>,<ati7<a, Righteoufnefs to them, or they were judified. And
this Rule of r.IoraUty St. P/7:v/ favs the Gentile World did acknowledge. So that SiKono^xa. ra
£i«, ch. i. 32. fignifies that Rule of Right taken in general, and J)K<udua,-m. tk I'CjWb here
fignifies the particular Branches of it contained in the Law oi Mofes. For no other part of the
Law of Mfes could an Heathen be fuppofed to obferve or be concerned in : And therefore thofe
only can be the liy.cuu/.'ja.nv. n i o^.\s here meant. If we confider the various Senfes that Tranflators
and Expofiters have given to this Term J'lKeuuyji, in the feveral places of St. PauTs EpiHiles, where
it occurs, we £h?.l! have occafion to think, that the Apoftle ufed this word with great Latitude and
Variety of Significations; whereas I imagine, that if we carefully read thofe Pallages, we fhall
find that he ui'cd it every wherein the fame Senfe, /. e. for that Rule which if complied with,
juftified, or rendered perfed, the Perfon or thing it referr'd to. For Example,

Rom. i. 32. J^iKtijuiMt. S^K, tranflated the "Judgement of God, is that Rule of Right, which
if the Heathen World had kept and pcrfeftly obey'd, they had been righteous before God.

Rom. ii. 26. j\iy,cuKi!jLA-Tv Tb vofj.z. The Righteoufnefs of the Law, are thofe Precepts of the
Law oi Mofes, which if the Uncircumcifed whom he there fpeaks of had kept, they iiad been righ -
teous before God.

Rom. V. 16. ^E/i J)/.eue,>^, to Juf if cation, is to the obtaining of Righteoufnefs.

Rom. V. 18. A'|ic< J)KaLtd/uA7&, By one Righteoufnefs, is by one Afb whereby he was jufti-
F.ed or compleatly perfefted to be what he had undertaken to be, viz. the Redeem.er and Sa-
viour of the World. For it was iha. im.'^ud'nov, or as fome Copies read it, Sia, Tm^ujs.r'Qr,
by his Suffering, viz. Death on the Crofs, that he was perfefled, Heb. ii. 9, 10. &xiv. 15.^

V. 7 9. Rom. V. 10. Phil. ii. 8. CoL i. 21, 22. Rom. viii. 4. t-j JiKolc^t^ut rsPVAv, The

Righteoufnefs of the Law. Here, as Rom. ii. 26. it is that Rule of Right contained in the Law,
which if a Man exadly performed, he was righteous and perfedl before God.

Heb. ix. I. siKauco,u.t-nt. KcL^eicu, Ordinances of Divine Service, are thofe Rules or . Precepts
concerning the outward Worfhip of God, which when conformed to render it perleft, and fuch
as was right and unblameable before God.

Heb. ix. 10. Jiy^eucouef.-m cttfuoc,. Carnal Ordinances, .ire fuch Rules concerning rJtual Per-
formances, as when obferv'd, juftified the Flefh. By thefe Obfervances, according as they were
prefcribed, the FleHi or natural outward Man obtained a. legal outward Holinefs or Righteou'.ncfs,
.there was no Exception againll him, but he was freely admitted into the Congregation>and into
the Sanftuary.

Gg 2 1«

-7

ROMANS.

PARAPHRASE. TEXr.

and every way a Jew ? And fhall not a Gen-
tile, who in his natural State of LTncircunicifi-
on fulfils the Law, condemn "^ thee who not-
withftanding the Advantage of having the
Law and Circumcifion, * art a

Tranfgrcflbr

fion be counted for cir-
cumciHon ?

And fhall not uncir-
cumcilion which is by na-
ture, if it fulfil the law,
judge thee, who by the
letter and circumciiioa
dolt tranfgrels the law ?

N 0 7" E S.

In the f-imc Senfe S)v.cutS\j.(fm is alfoufcdin the Apocalyps.

7?^!'. XV. 4. Tet SiKajufjui.TzL a^ heLV'-coj^mi', "^i' by Judgments are made manifejl, \. e. tho/c
Terms whereupon Men were to bejullified before God, were clearly and fully made known under
the Gofpel. Here, ^% Rom. i. they are called t/iy.oiftj/xetTW ^w, the Terms which God had pre-
fcribed to Men for their Jultification. And,

Rev. xix. 8. Tct c/)«ctv4)V-ct7w r «?«'<yi', The Right eoufnefs of the Saints, i. e. The Performances
whereby the Saints ll.ind jultified before God.

So that if we will obferve it, J)Kalf^'y.ei. is the Rule of Right, as having God for its Author, it
is J'lKcuC'iu'j. .^K ; As contained in the Precepts of the Law, 'tis J)x.cuui/.ai,-ni t« lOfxs ; As it concerns
the external inftituted Rites of the Leviticnl Worfhip of God, it is JiKeuuuA-m hx^eiOi', As it
concerns the outward Legal or Ritual Holinefs of the Jews, hh j'lKouuy.etTVi, an^KOi ; Ai it is in
holy Men made perfed, it is J'D-audn/.a.ra. <l-)'iuv.

Jt may not be amifs to take a little notice alfo of St. Pa»/''s Ufe of the other Term here, vo(jt.Q-,
Law, which he commonly puts for a pofitive Rule given to Men, with the Sanation of a Penalty
annexed ; and in particular frequently ( fometimes with, fometimes without the Particle ) for the
Law oi' Mofes, without naming what Law he means, as if there had been no other Law in the
World, as indeed there was not any other in St. PauPs Notion of a Law, from the Fall to our
5'aviour's time, but only the Law given by God to the Ifraclites by the hand of Mofes. Under
\ he Gofpel the Law of Mofes was abrogated : But yet the J'lKojuij.et-m to v'oyi^i wei e not abrogated.
The tPiKaJc^(^.^ tx S^k not only flood firm, but was by the Divine Authority promulgated anew by
fefus Chriil, the King and Saviour of the World. For 'tis of this that he fays, that he is not come
to defrci (he Laze, but to fulfil it, i. e. to give it pofitivcly and plainly its full Latitude and Extent,
and fet thefe S'tKoju^a.-m tv (ty.oiK in their due Light and full Force; and accordingly we fee all
the Branches of it more exprefly commanded, and with Penalties more vigoroufly enforced on allhis
Subjtfts by our Saviour and his Apoilles, than they were in the Law oi' Majes.

Thus we fee bv the Doflrine of St. Paul znd the New Telbment, there is one and the fame
Rule of Re61itudc fct to the Actions of all Mankind, Jews, Gentiles, and Chriftians; and that
failing of a cnmpleat Obedience to it in every tittle, makes a Man unrighteous, the Confequencc
whereof is Death. For the Gentiles that have finned without a Law, fhall perifh without .1
Law; the Jews that have finned having a Law, fhall bejudg'd by that Law; but that both
Jews and Gentiles fhnll be laved from Death, if they believe in Jefu-s Chrift, and fincerely endea-
\-our after Righte^ ufnefs, thoi:gh they do not attain unto it, their Faith bemg accounted to them
for Rightcoufnefs, Rem. iii. 19 24.

2-7 ' fudge ikce. This he faith profocuilng the Defign he began with, cvr. 1 . of fhewing the
JRojly arnl L^nreafonablencfs of the Jews in judging the Gentiles, and denying them Admittance
?nd Fellcvi/fliip with themfclves in the Kingdom of the Meffias.

' It is plain that ^y Nature, and^y the Letter andCircumcifion, are there oppofed to one another,
and mean the one a Xian in his natural State, v/holly a Stranger to the Law of God reavealed by
AV/c-.f, and the ether a Jew obfcrving the external Rites contained in the Letter of that Law.

I ROMANS.

TEXT. PARAPHRASE.

For he is not a Jew,
w^Iiich is one outwardly »
neither is that circumci-
fion, which is outward in
the Flcfh :

But lie is a Jew, which
is one inwardly, and cir-
cumcifion is that of the
heart, in the fpirit, and
not in the letter, whofe
praife is not ot men, but
of God.

of the Law ? For he is not a Jew who Is one
in outward Appearance and Conformity f;
nor is that the Circamcifion which renders a
Man acceptable to God, which is outwardly
in the Flefh. But he is a Jew, and one of the
People of God, who is one in an inward Con-
formity to the Law : and that is the Circumcifi-
on which avails a Man, which is of the Heart ",
according to the Ipiritual Senle of the Law,
which is the purging our Hearts from Iniquity
by Faith in Jefus Chrift, and not in an exter-
nal Obfervance of the Letter, by which a Man
cannot attain Life ^ ; fuch true Ifraelites as
thefe, though they are judg'd, condemn'd, and
rejected by Men of the Jewifh Nation, are
never thelefs honoured and accepted by God.

NOTES.

28 ' Vid. ch. \t. 6,. 7. Ga/. vi. 15, 16.

29 " St. Pd///'s Expoficion of this, fee Pbi/. iii. 3. Co!, ii. iii

* Letter, vid. e^. vii. 6. 2 Cor. iii. 6, 7. compared- with xvii.

22p

Chap. III.

SECT. III.

CHAP. m. 1--31.

CONTENrs,

IN this Third Chapter St. ^ W goes on to fhew that the Natio-
nal Privileges the Jews had over the Gentiles, in being the
People of God, gave them no peculiar Right, or better Title to
the Kingdom of the MefHas, than what the Gentiles had. Becaufe
they as well as the Gentiles all finned, and not being able to attain
Righteoufnefs by the Deeds of the Law more than the Gentiles,
Juftilication was to be had only by the Free Grace of God through

Faith

v^V'v^

2,30 ROMANS.

Chap. III. paith in Jefus Chriil \ lb that upoQ their Believing, God, who is
the God not of the Jews alone, but alfo of the Gentiles, accepted
the Gentiles as well as the Jews ; and now admits all who profefs
Faith in Jefus Chrift, to be equally his People.

To clear his way to this, he begins with removing an Objedlion
of i:he Jev/s, ready to lay • If it be fo as you have told us in the fore-
"going Sedion, that it is the Circumcifion of the Heart alone that
availetli, what Advantage have the Jews, who keep to the Cir-
cumcifion of the Flefh, and the other Obfervanccs of the Law, by
being the People of God ? To which he anfwers, tha*" the Jews had
many Advantages above the Gentiles; but yet that in refped of
their Acceptance with Cjod,und?r the Gofpel, they had none at all.
'He declares that both Jews and Gentile are Sinners, both equally
iincapable of being juftified by their own Performances: That God
was. equally the God both of Jews and Gentiles, and out of his
"Free Grace juftifjied thofe, ai^d only thole who believ'd, whether
Jews or Gentiles.

PARAPHRASE, TEXT.

IF it he thus, that Qrcumcifish ^ « 'PdMare of T ;\ 7 Hat advantage then :
■ . ,. ' / T 7 TT ' .:C V V hnth the lew? or

Obedience to the Law becomes IJnctrcupicjjton \. ,^,,},.,f ^^^^^ .-^ J^^^.^ ^^

and that the Gentiles who-kej^t^ R.if^J'^^^iffufnefjM'' drctimcifion ?

moral part of the Law^ fhalV-'jkdgethe ^feivs phttt^

tranf^re/s the Law. what ^dva?ita^eJoave_ the^^^^^

'Jews? or what -Projit is there of Circumcifion ? I

anfwer. Much every way y ; ' chietiy" fhap Much every way : chief- ;

God particularly prefent amongft them reveal- ly, becaufe th.-.t unto them

ji'-\yr*j jiir-ii 3 ju* ^'\ir.* were committed the ora-

ed his Mind and WilJ, and engaged himjcit in ^jesof God.
Piomifes to them, by Mofes and other his Pro-
phets, which Oracles they had, and kept a-
mongft them, whilfr the reft of Mankind had
no fuch Communication with the Deity, had
no Revelation of his Purpofes of Mercy to
Mankind, but were, as it vrere, without God

iV or E S.

2 ^ A Lin of the Advantages the Jcv/s had over the Gentiles he gives, cb. ix. 4, 5. but licre
. mcnficois only one of them that-was moil: proper to his prefent purpofc.

TExr.

For \vh:\t if fome did
not believe: fhill their
unbelief make the Fnith
of God without eftefl ?

God forbid: yea let
God be true, but every
man a liar ; as it is writ-
ten, That thou mighteft
be juftlfied in thy fayings,
and mighteft overcome
when thou art judged.

But if our unrightcouf-
nefs commend the righ-
teoufnefs of God, what
fhall we fay ? Is God un-
righteous who takcth
vengeance ? ( I fpeak as a
man )

God forbid : for then
how fliall God judge the
world ?

RO MAN Sa

PARAPHRASE.

In the World. For though fome of the Jews,
who had the Promifes of the Meflias, did not
believe in him when he came, and fo did not
receive the Righteoufnefs which \^ by Faith in
JefusChrift; yet their Unbelief cannot render
the Faithfulneis and Truth of God of noeifea:,
who had promifed to be a God to JbrjhjmAnd.
his Seed after him, and blefs them to all Gene-
rations ^ No, by no means. God forbid
that any one fhould entertain fuch a Thought:
Yea, let God be acknowledged to be true, and
every Man a Liar, as it is written, That thou
mighteft be jufiif^'d in thy Sayings^ and might eji
overcome when thou art judged.

But you will fay farther, If it he fo that our
Sinjahiefs cornmendeth the Righteoufnefs of God
fhewn in keeping his word ^ given to our forefa-
thers^ what ffj all I fay, Is it not hijufiice in God to
pinifo us for it, and cafl us of(^ I muff be under-
flood to fay this in the '^erfon of a carnal Man
pleading for himfelf) God forbid : For if God be
unrighteous, how Ihall he judge the World ^

NO TE S.

(h. ix.
From

How this was made good, St. Paul explains more at large in the following Chapter, and

6 13.

That b) the Righteoufnefs cfGod, St. Paul here intends God's Faithfulnefs in keeping his
ifeoffaving Believers, Gentiles as well as Jews, by Righteoufnefs through Faith in Jefur
Chrili, is plain, z^i-r. 4, 7, 26. '^t. FauPz great Defign here, and all through the eleven firlt
Chapters of th's Epiftle being to convince the Romans, that God purpofcd, and in the Old Tefta-
ment declared, that he would receive and fave the Gentiles by Faith in the Mellias, which was
the only way whereby Jews or Gentiles { they being all Sinners, and equally deftitute of Righ-
teoufnefs by Works ) were to be faved. This was a Doftrinc whicli the Jews could not bear, and'
therefore the ApoAlc here in the Perfonofa Jew, urges, and in his own Pcrfon anfwers their Ob-
jedions againll it, confirming to the i?u//7/7;75 the Veracity and Faithfulnefs of God, on whom
they might with all Afurance depend for the Performance of whatever he had faid.

6 This which is an Argument in the Mouth of Abraham; Gen. xviii, 25. St. Paui very
.ippofitely makes ufe of to llcp the iMouths of the blafphcmous Jews.

For

ROMANS.

PARAPHRASE.

^ For If the Truth and Veracity of God hath the
more appeared to his Glory ^ by reafon of my Lie '^,
i. e. 7ny SIjj^ why yet am I condemned for a Sin-
ner .^ and piinlfloed for It ? Why rather foald not
this be thought aright Confetpence^ and aju/i Ex-
ctife P Let us do Evil that good may coine oj Ity
that Glory ynay come to God by It, This ' Ibme
malicioufly and flanderoufly report us Chrifti-
ans to fay, for which they deferve and will
from God receive Punifhment as they defervx.

Are we fews then In any whit a better Condition
than the Gentiles ^? Not at all. For I have
already s brought a charge of Guilt and Sin

TEXr.

For if the truth of -j
God hath more .ibounded
through my He unto his
glory ; why yet am I alfo
judged as a finner ?

And not rather, as we g
fee flanderoufly reported,
and as fome affirm that
we f\y, Let us do evil ,
that good may come ?
whofe damnation is jull.

What then ? are we ^
better than they ? No in
no wife : for we have be-
fore proved both Jews
and Gentiles, that they
are all under fm i.

NOTES,

7 "= For. This Particle plainly joins what follows in this and the next Verfc to vengeatice in
the 5th Verfe, and fliews it to be, as it is, a Continuation of the Objedion begun in that Vcrfe;
why St. Paul broke it into pieces by intruding the tth Verfe in the middle of it, there is a very
plain Reafon. In the Objecftion there were two things to be correded; \ft. The charging God
with Unrighteoufnefs, which as foon as mentioned, it was a becoming Interruption in St. Pivul
to quafh immediately, and to flop the Jews Mouth with the words of Abraharn. zdly. The other
thing in the Objection wasafalfe Calumny upon tlie Chrillians, as if they preaching Juflification
by Free Grace, faid, Let us Jo Evil that Good may come of it. To which the Apoille-s Anfwer was
the more diftinft, being fubjoin'd to that Branch feparated from the other.

'' Lie. The Senfe of the Place makes it plain, that St. Paul by Lie here means Sin in general,
but feems to have ufcd the word Lie, as having a more forcible and graceful Antithefis to the
Truth of God, which the Objertion pretends to be thereby illuflratcd.

8 " Some. 'Tis pait doubt that thefe were the Jews. But St. Paul always, tender towards his
own Nation, forbears to name them, when he pronounces this Sentence, that their caftingofFand
Deftrudlion now at hand, for this Scandal and other Oppofition to the Chriftian Religion, was
jult.

9 f Having in the fix foregoing Verfcs jullified the Truth of God, notwithftanding his cart-
ing ofi'the Jews, and vindicated the Doftrine of Grace againft the Cavils of the Jews, which two
Objedions of theirs came naturally in his way, the Apoftle takes up here again the Jews Quellion
propofed, ver. i. and urges it home to the cafe in hand. Ti iv 'uJjye;:^ti6.ito, being but the fame
with 77 «;■ <cfe<ocrov ffv l^J^cuv, ver. i. Have Jews then any Preference in the Kingdom of the Mrf-

Jras> To which he anfwers. No, not at all. That this is the Meaning, is vifiblc from the whole
Chapter, where he lays both Jews and Gentiles in an equal State in reference to Jultifica-
tion.

8 Already, viz. ch. ii. 3. where St. P/7i'/ under the gentler Compellation ofO Mm, charges

the Jews to be Sinners as well as the Gentiles, and irr. 17 24. fliews, that by having the

Law they were no more kept from being Sinners than the Gentiles were without the Law.
And this Charge againfl tliem, that they were Sinners, he here proves againft them from the
Tcllimony of their own Sacred Books contained in the Old Tcilamcnt.

both

rExr,

As it is written. There
is none righteous, no not
one ;

There is none that un-
rferftandeth, there is none
th.u ieckcth after God.

They are all gone out
of the way, they are toge-
ther become unprofitable,
there is none that dotli
good, no not one.

Their throat is an open
fepulchre ; with their
tongues they have ufed
deceit ; the poilbn of afps
is under their lips;

Whole mouth is full of
ciirfing and bitternefs.

Their feet are fwift to
fhed blood.

Dcftrudlion and mifery
are in their ways :

And the way of peace
have they not known.

There is no fear of God-
before their eyes.

Now we know that
what things foever. the
law faith, it faith to them
who are under the law ;
that every mouth may be
flopped, and all the world

ROMANS.

PARAPHRASE.

both againft Jews and Gentiles, and urged that
thc^re is not one of thcni clear, which I fhall
prove now againft you Jews ; For it is writ-
ten, There ts none f'tghteous^ no not one : there h
none that underjlandeth^ there is none thatjeeketh
ajtcr God. They are a JI gone out of the way .^ they
are together become unprofitable.^ there is none that
doth good^ no not one, Their Throat is an open
Sepulchre ; zvith their Tongues they have ufed/De-
ceit \ the -Voifon oj Afps is under their Lips^ whoje
Mouth is full of Curfng and Bitternefs. Their
Feet are fwift to fed Bloody Defrutiion and Mi-
fry are in their ways., and the way of^Peace have
they not known. There is no Fear of God before
their Eyes. This is all laid in. the Scicred Book
of our Law ^ : And what is laid there, we
know is laid to the Jews, who are under the
Law, that the Mouth of every Jew that
would juftify himlelf might be ftopp'd, and
all the World, Jews as well as Gentiles, may
be forced to acknowledge themfelves guilty be-
fore God. From whence it is evident, that by his
own Performances, in Obedience to a Law ^

233

Chap. III.

1 1

14
16
18

NOTES.

19 ^ The Lnw here fignifies the whole Old Teftament, which containing Revelations from
God in the Time of the Law, and being to thofe under the Law of Divine Authority, and a
Rule as well as the Law itfelf, it is fometimes in the New Teftament called the Lazv, and fo our
Saviour himfelf ufes the Term Law, John x. 34. The Meaning of St. Paul here is. That the
Declarations of God, which he had cited out of the Old Teftament, were fpoken of the Jews,
who were under the Difpenfation of the Old Teftament, and were, by the Word of God to
them, all of them pronounced Sinners.

20 ' '£^ gj^ai' viyMf I fliould render, by Deeds of Lazo, i. e. by Aflions of Conformity to a
Law requiring the Performance of the J)Kcuii>yM. S^?, the right Rule of God "( mentioned
fhi:p. I. 32.) with a Penalty annexed, no Flefh can bejuftified: But every one failing of an exaft
Conformity of his Aftions to the immutable Reftirude of that eternal Rule of Right, will be
found unrighteous, and fo incur the Penalty of the hvx. That this is the Meaning oVi^'^n. voy.Hf
is evident, bccaufe the Apoftles Declaration here is concerning all Men, mrra oap^- But we
know the Heathen World were not under the La^v of Mofcs. And accordingly St. Paul does not
(.ly, ot. ?f5'&'i' Ti \'oy.t, by the Deeds of the Lavj, but c'^ i^yjiv ^owk, by Deedt of Law. Though
in t!ic foregoing and following "\''erfe, where he would fpecify the Law di Mofes, he ufes the
Article with n^'Q- three times.

H h no

ROMANS.

PARAPHRASE.

no ^ Man can attain to an exa£l Conformity
to the Rule of Right, fo as to be righteous in
the fight of God. For by Law, which is the
publifhing the Rule with a Penalty, we are
not delivered from the Power of Sin, nor can
it help Men to Righteoufnefs ^ ; but by Law
we come experimentally to know Sin in the
Force and Power of it, fince we find it pre-
vail upon us notwithftanding the Punifhment
of Death is by the Law annexed to it ^. But
now the Righteoufnefs of God, that Righ-
teoufnefs which he intended, and will accept,
and is a Righteoufnefs not within the Rule
and Rigour of Law, is now made manifefl: and
confirmed by the Teftimony of the Law and
the Prophets, which bear witnefsto this Truth,
that Jelus is the Meflias, and that it is accord-
ing to his Purpofe and Promife, That the
Righteoulhefs of God by Faith in Jcfus the
Mefiias, is extended to and beftowed on all
who believe in him ", ( for there is no Diffe-
rence between them. They have all, both
Jews and Gentiles, finned, and fail of attain-
ing that Glory ^ which God hath appointed
for the Righteous ) being made righteous gra^
tts by the Favour of God through the Re-

TEKT.

may become guilty before
God.

Therefore by the deeds 20
of the Law there Ihall no
flefli be juftiiied in his
fight : for by the Law is
the knowledge of fin.

But now t'ae righteouf- 21
nefs of God without the
law is manifefted, being
witneiTed by the law and
the prophets;

Even the righteoufnefs 22
of God, which is by faith
of Jefus Chrift unto all,
and upon all them that
believe ; for there is no
difference :

For all have finned, and 23
come iTiort of the glory
of God;

Being juftlned freely by 24
his grace, through the
redemption that is in Jc-
fus Chriit :

N 0 r E s.

^ No MiTi. St. Paul ufes here the word Flefi) for Man emphatically, as that wherein the Force
ef Sin is fcated. Vid. chap. vii. 14, & i8. & viii. 14.

' The Law cannot kelp Men to Righteoufnefs. This, which is but implied here, he is lar^e and
exprefs in chap. vii. And is faid exprefsly, chap. viii. 3. Gal. iii. 21.

" Chap. vii. 13.

22 " Vid. chap. X. 12. Gal. iii. 22 ■28.

23 ° Here rhe Glory that comes from God, or by his Appointment, is called the Glcry of^
God, as the Righteoufnefs which comes from him, or by his Appointment is called the Righteouf
■fief of God, chap. i. 17. and the Rule of moral Redlitude, which has God for its Author, or is
appointed by him, is called /v«ou'f<j(Uit -:-<.», chap.i. 32. That this is the Glory here meant,
\id. chap. ii. 7, io. In the f.une Senfe the GLyy vf Cod is ufcd, chap. v. z.

demptioii

ROMANS. 25^"

Chap. IIL

rEXt PARAPHRASE,

2 J Whom God hath fet dcmption P which IS by Jefus Chrlft; Whom 25

ttoug^° ^;:irC" h"; God hath fet forth to be the Propitiatory or

blood, to declare his righ- McTcy-fcat ^ in his own Blood % for the

teouiaefs for the remiifi- Manifeftation of his [ God's } Righteoufueis S

NOTE S.

24 ^ Redemption fignifies Deliverance, but not Deliverance from every thing, but Deliverance
from that, to which a Man is in Subjcftion or Bondage. Nor does Redemption by Jefus Chnll
import there was any Compenfation made to God by paying what was of equal Value, in confi-
deration whereof they were delivered; for that is inconfillcnt with what St. Fj///exprefsly favs
here, ciz. that Sinners are jullified by God gratis, and of his free Bounty. What this R^-
dejfiption is, St. Paul tells us, Eph. i. 7. Col. i. 14. even the Forgivenefs of Sins. Bat if St. Paul
had not been fo exprefs in defining what he means by Reder.ption, they yet would be thought
to lay ro o much (trefs upon the Criticifm of a Word in the Tramlation, who would thereby
force from the Word in the Original a neceflary Senfe, which 'tis plain it hath not. That Re-
deeming in the facred Scripture-Language fignifies not precifely paying an Equivalent, is fo clear,
that nothing can be more. I fhall refer my Reader to three or four places amongft a great Num-
ber ; Exod.vx. 6. Deut. vii. 8. & xv. 15. & xxiv. i3. But if any one will, from the literal
Signification of the word in Englijh, perfdl in it againil St Paul's Declarations, that it necefla-
rily implies an equivalent Price paid, I defire him to confider to whom; And that, if we will
ftr'iftly adhere to the Metaphor, it muft be to thofe whom the Redeemed are in Bondage to,
and from whom we are redeemed, viz. Sin and Satan. If he will not believe his own Syileni
for this, let him believe St. P/^a/'s Words ; Tit. ii. 14. Who gave hi mfe If for us, that he might
redeem us from all iniquity. Nor could the Price be paid to God in Stridnefs of Juftice, (for
that is made the Argument here) unlefs the fame Perfon ought, by that ftrift Juilice, to have both
the Thing redeem'd, and the Price paid for it* Redemption. For 'tis to God we arc
redecm'd by the Death of Chrill:, Rev. v. 9. Thou waftjlain, and haft redeemed us to God by thy
Blood.

25 1 'iKA-^eiov, fignifies Propitiatory, or Mercy-Seat, and not Propitiation, as Mr. Mede has
rightly obfei-ved upon this Place in his Difcourfe of God's Houfe, §. i.

■■ The Alexandrine Copy omits the words J\iA ■m<^.u<;, liy Faith; which feems conformable to
the Senfe oftheApolHe here: He fays, th.it God hath fet forth Cbrift to be the Propitiatory in
his Blood. The Atonement under the Law, was made by Blood fprinkled on the Propitiatory or
Mercy-Seat, Lev. xvii. 14. Chrift, fays St. Paul here, is now fet out and fliewn by God to be
the real Propitiatory or Mercy-Seat in his own Blood ; fee Heb. ix. 25, 26. where the Sacrifice of
himfelf is oppofed to the Blood of others. God has fet him out to be fo, to declare his Righ-
teoufnefs ; the Mercy-Seat being the Place where God fpake and declared his Pleafare, Exod. xxv.
22. Nu;nb. vii. 8, 9. And it was there where God always appeared, Lev. xvii. 2. It was the
Place of his Prefence, and therefore he is faid to dwell between the Cherubims, Pfil. Ixxx. 1,
zKingsxix. 15. for between the Cherubims was the Mercy-Seat. In all which Refpefts, our
Saviour, who was the Antitype, is properly called the Propitiatory.

' AiKcuo'jmn, Right eoujnef, feems to be ufed here in the fame Senfe it is ver. 5. for the
Righteoufnefs of God, in keeping his word with the Nation of the Jews, notwithftanding
their Provocations : And indeed, with the following Words of this Verfe, contains in it a far-
ther Anfwer to the jews Infinuation of God's being hard to their Nation, by fhewing that
God had been v^ry favourable to them, in not calling them off as they had deferved, till, ac-
cording to his Pxomife, he had fent them the Meifias, and they had rejcftedhim.

H h 2 by

z^6

Chap. HI.

ROMANS.

PARAPHRASE. TEXT.

by pailing over * their Tranfgreffions for-
merly committed, which he had bore with
hitherto, fo as to with-hold his Hand from
calling off the Nation of the Jews as their paft
Sins deferved, for the manifeftine of his Righ- . . ,.,,-,.

r r . 1- • ^11 -1 J^u him which beheveth in

teomnels " at this time ^., that he might be j^f^j
juft in keeping his Promife, and be the Juftifier

of every one, not who is of the Jewiih Nation or

Extraction, but of the Faith > in Jefus Chrilt.

on of iins that are paft,
through the forbearance of
God ;

To declare, I fay, at 26
this time his righteouf-
nefs : that he might be
juft, and the juitifier of

NOTES.

* A/a r 7!Ufi7iv, iy ptjffing over- I do not remember any place where Tm'pecii fignifies Re-
miffion or Forgivenefs, but paffing by, or pajjing over, as our Tranflation has it in the Marginr,
i. e. over-looking, or, as it were, not minding; in which Senfe it cannot be applied to the pall
Sins of private Perfons, for God neither remits nor pafies them by fo as not to take notice of
them. But this m^itm r 's^vyi^y' ^f duafv/Mi-nty, p^JJing over ■paft Sins, is fpoken national-
ly, in refpeft of the People of the Jews ; who though they were a very fmful Nation, as appears
by the Places here brought againil them by St. Paul, yet God pafled by all that, and would not
be hindred by their paft Sinfiilnefs, from being juft in keeping his Promife, in exhibiting to them
Chrift the Propitiatory. But though he would not be provoked by their paft Sins, fo as to caft
them off from being liis People before he had fent them the promifed Meflias to be their Saviour ;
yet after that, when at the due time he had manifefted his Righteoufnefs to them, that he might
be juft, and the Juftifier of thofe who belicvg in Jefus, he no longer bore with their finfal Ob-
ftjnacy ; but when they rejected the Saviour (whom he had fent according to his Promife) from
being their King, God rejcfled them from being his People, and took the Gentiles into his
Church, and made them his People jointly and equally with the few believing Jews. This is
plainly the Scnfe of the Apoftle here, where he is difcourfing of the Nation of the Jews,
and their State in comparifon with the Gentiles; not of the State of private Perfons.
Let ^any one without Prcpofleffion attentively read the Context, and he will find it to
be {q.

26 " Aiy.ajo(rw>'t^< h^T^, his Righteoufnefs, is here to be underftood in both Scnfes in which
St. Prfft/had ufed it before in this Chapter, viz. -jer. 5, & 22. as it is manifeft by St. PauVi
explaining of it himfclf in thefe" Words immediately following: That he might be juft, and the
J.uftif.er of Mm who believeth in Jefus, which are the two Senfcs wherein the Righteoufnefs of
God is ufed.

^ At this time, viz. The Fulnefs of Time, according to his Promife.
\ X Toj' cft rnviKi'lAa-v: If this Phrafe had been tranflued, hi?n that is of the Faith of Jefus,
as it h, chap. iv. 16. & Gal. iii. 7. rather than him which believeth in Jefus, it would better have
expreffed the Apoftle's Meaning here, which was to diftinguifti cl in "m^ax, thofe zvbo are of
Faith, from :< t". /afe/Tc «-?■<, or q\ wj, r6f/.», thofe who are of the Circumcifion, or thofe who are
of the Lavj, fpeaking of them as of two Sorts or Races of Men, of two different Extradions.

To underftand thii Place fully, let any one read, chap.'w. 12 16. Gal.m. 7 10. where

lie \\\\\ find the Apoftle's Senfe more at large.

What

TEXT. ■

Where is boafting then ?
It is excluded. By what
law ? Of w orks ? Nay :
but by the law of ftith.

Therefore we conclude,
that a man is juftified by
faith without the deeds of
the law.

Is he the God of the
Jews only ? Is he not alfo
of the Gentiles? Yes, of
the Gentiles alfo :

Seeing it is one God
which ftiall juftify the cir-
cumcifion by faith, and
uncircumcifion through
fj.ith.

RO MAN S.

PARAPHRASE.

What Reafbn then have you Jews to glory ^
and fet yourfelves fo much above the Gentiles
in judging them as you do ? None at all :
Boafting is totally excluded. By what Law ?
By the Law of VVorks ? No, but by the Law
of Faith. I conclude therefore ^^ that a
Man is juftified by Faith, and not by the
Works of the Law ^. Is God the God of the
Jews only, and not of the Gentiles alio ? Yea
certainly of the Gentiles alfo. Since the time
is come that God is no longer one to the Jews,
and another to the Gentiles, but he is now be-
come one and the fame ^ God to them all,
and will juftify the Jews by Faith, and the
Gentiles alfo through Faith, who by the Law
o^ Mofes were heretofore fhut out ^ from be-

NOTES,

2_9

27 ^^ The Glorying here fpoken of, is that of the Jews, I.e. their judging of the Gentiles,
and their Contempt of them, v.hich St. Paul had before in feveral places taken notice of And
here, to take down their Pride and Vanity, he tells them, it is wholly excluded by the Gofpel,
wherein God, who is the God of the Gentiles as well as of the Jews, juftifieth by Faith
alone the Jews as well as the Gentiles, fmcc no Man could be juftified by the Deeds of the Law.
This feems to be faid to the converted Jews, to rcop their thinking that they had any Advantage
over the Gentiles under the Gofpel. No, fays he, the Gofpel, which is the Law of Faith,
lays you equal with the Gentiles ; and you have no ground to alTume any thing to your fclve?,
or fet your felves above them now under the Meflias. This, and all the reil: to this purpofe in
this Epiule, is faid to eftablifh the converted Romans in their Title to the Favour of God, equally
with the Jews in the Gofpel, and to fortify them againil any Diiturbancc might be given them
bv the Dretending Jews; ^vhich is the principal Defign of this Epiftle, as we have already ob-
fcr\ed. '

2S '' Therefore, this Inference is drawn from what he had taught, ver. 23.

' Vid. Afts ?:iii^ 39. chap. viii. 3. Gal. ii. 16.

30 '^,''^7n\^ ^i c ^0^, Jir.ce God is one. He that will fee the Force of St. Paul\ Reafoning
here, muft look to Zachary xiv. 9. from whence thefe Words are taken j where the Prophet
fpeaking of the Time when the Lord fc all be King over all the Earth., and not barely over the
little People fhut up in the Land of Canaan, he fays. In that day there pall be one Lord, i. e.
God fliall not be as he is now, the God of the Jews alone, whom only he hath known of all
the People of the Earth ; but he fhall be the God of the Gentiles alfo, the fame merciful, re-
conciled God to the People of all Nations. This Prophecy the Jews underflood of the Times
of the Meflias, and St. PaJ here prefles them with it.

^ It was impofliblc for remote Nations to keep the Law of Mofes, a great Part of the Wor-
lliip required by it being local, and confined to the Temple at Jsrufaleni.

ing

Z38 ROMANS:

PARAPHRASE. ' TEXT.

Chap. IV.

^ I ina the People of God. Do we then make the , ^^ ^^^ ^^^^ ^f^l yo'J 3!

•^ -.or ri r 1 TV jn. • ^^^ ^^^^^ tlirough Faith?

Law ^ iniij2,nmcant or uielcis by our Doctrine God forbid: yea wc qQa-
of Faith? By no means: but on the contrary bliflitheLaw.
we eftablifli s and confirm the Law.

N.OTES.

31 ^ H'ofzov, Lata, is here repeated twice without the Article, and it is plain that by it St. Paul
does not mean precifely the Moiaical Law, but fo much of it as is contained in the natural and eter-
nal Rule of Right mentioned ch. i. 32. & xi. 26. and is again by a poutive Command re-enadled
and continued as a Law under the Meffns. Fid. Mat. xxviii. 20.

8 Eftablijh. The Doflrine of Juftificationby Faith neceflarily fuppofeth a Ruleof Righteoufnefs,
which thofe who are Juftiiied by Faith come fliort of; and alfo a Punilhment incurr'd, from wliich
they arc fet free by being Juftified : and fo this Doflrine eftablifhes a Law, and accordingly the
moral part of the Law of Ms/?/, that JIkcuuuo, tJ ^», as the Apoftle calls it in the place above
quoted, cb. i. 32. is enforced again by our Saviour and the Apolllcs in the Gofpel, with Penalties
annexed to the Breach of it.

SECT. IV.

CHAP. IV. 1—25,
CONTENTS.

S*T. ^atil having in the foregoing Section cut off all glorying
I from the Jews, upon the account of their having the Law,
and fhewn that that gave them no manner of Title or Pretence to
be the People of God, more than the Gentiles, under the Meilias ;
and fo they had no Reafon to judge or exclude the Gentiles as they
did; he comes here to prove that their lineal Extradion from their
Father Jhraham^ gave them no better a Pretence of glorying, or of
letting themfelves upon that account above the Gentiles now in the
time of the Gofpel.

T. Becaufe Abraham himfelf was jullified by Faith, and fo had
not whereof to glory, for as much as he that receiveth Righteouf-
nefs as a Boon, has no Reafon to glory : but he that attains it by
Works.

1, Becaufe

ROMANS.

z^9

'1. Becaufe neither they who had Circumcifion derived down to Chap. IV.
them, as the Pofterity of Abraham^ nor they who had the Law ;
but they only who had Faith were the Seed oi Abraham^ to whom
the Promife was made. And therefore the BlefTing of Juftitication
was intended for the Gentiles, and beltowed on them as well as on
the Jews, and upon the fame Ground.

TEXT.

W^Hat fhall we ky
then, that Abra-
ham our Father, as per-
taining to the Flefh, hath
found ?

For if Abraham were
juftified by works, he
hath whereof to glory, but
not before God.

For what faith the
fcripture ? Abraham be-
lieved God, and it was
counted unto him for
righteoufncfs.

PARAPHRASE.

WHat then fhall we fay of Abraham our
Father according to the Flefti ^^ ^hat
has he obtained ? Has not he found matter of
glorying? Yes, if he were juftified by Works,
he had matter of Glorying ', he might then
have gloried over the reft of the Gentile World
in having God for his God, and he and his
Family being God's People • but hehadnoSub-
jed of glorying before God, as it is evident
from Sacred Scripture, which telleth us that
Jhraham believed God, and it was counted to
him for Righteoufnefs. Now there had been
no need ofanyluch Counting, any fuch Allow-
ance, if he had attained Righteoufnefs by

NOTE S,

1 ^ Our Father according to the Flejh. St. Paul fpeaks here as lineally defcended from j^Bra^
ham, and joins himfelf herein with the rell of his Nation, of whom he calls Abraham the Fa'
thef according to the Flefh, to diftinguifh the Jews by Birth, from thofe who were Abraham''3
Seed according to the Promife, viz. thofe who were of the Faith of Abraham, whether Jews
or Gentiles, a Diftirj^cion which he infifts on all through this Chipter.

2 ■ Kad^/ua, tranilated here glorying, I take to fignify the fame with y^vyJC'mt, tranflated
Foaftiiig, chap. ii. 17, ^3. in which Places it is ufed to fignify the Jews valuing themfelves up-
on feme national Privileges above the reft of the World, as if they had thereby fome peculiar
Kight to the Favour of God above other Men. This the Jcwifh Nation thinking themfelves
alone to h.ive a Title to be the People of God, exprefTed in their judging the Gentiles whom
they defpifcd, and look'd on as un'.vorthy and uncapable to be received into the Kingdom of the
McffivS, and admitted into FcilcwHiip with their Nation under the Gofpel. This Conceit of
theirs St. Paul oppofes here, and makes it his bufmefs to fhew the Falftocd and Groundlefnefs of
it all through the eleven firll Chapters of this Epillle. J ask, whether it would not help the
Englifh Reader the better to find and purfue the Senfe of St. Paul, if the Greek Term were
every where render'd by the fainc EngliHi Word? Whether Bo.ijiing or Glorying, I think of no
gicat Confcquence, fo one of them be kept to.

Works

ROMAN S.

PARAPHRASE. TEXT.

Works of Obedience exadly conformable and
coming up to the Rule of Righteoufnefs.
For what Reward a Man has made himfelf a
Title to by his Performances, that he receives
as a Debt that is due, and not as a Gift of Fa-
vour. But to him that by his Works attains
not Righteoufnefs, but only believeth on God
who juftifieth him, being ungodly \ to him
Juflification is a Favour of Grace : becaufe his
Believing is accounted to him for Righteouf-
nefs, or perfcd Obedience. Even as D^z^/tf fpeaks
of the BlefTednefs of the Man to whom God
Teckoneth Righteoufnefs without Works, fay-
ing, BlelTed are they whole Iniquities are
forgiven, and whole Sins are covered. Blef-
fcd is the Man to whom the Lord will not
reckon ^ Sin. Is this BlefTednefs then up-
on the Circumcifed only, or upon the Un-
circumcifcd alio ? For we fay that Faith was
reckon'ci to Abraham for Righteoufnefs. When
therefore was it reckon'd to him ? When he
was in Circumcifion or in Uncircumcifion ?
Not in Circumcifion, but in Uncircumcifion.
For he received the fign of Circumcifion, a Seal
of the Rightcoufneis of the Faith, which he
had being yet uncircumcifcd

Now to him that work-
eth, is the reward not rec-
koned of grace, but of
debt.

Bat to him that work-
eth not, bur believeth on
him that juililieth the un-
godly, his faith is counted
for righteoufnefs.

Even as David alfo de-
fcribeth the blefledneli of
the man unto whom God
imputeth righteoufnefs
without works,.

Saying, Bleffed are they
whofe iniquities are for-
given, and whofe fins are
covered.

BlelTcd is the man to
whom the Lord will not
imput-e fin.

Cometh this blefTcdnefs
then upon the circumcili-
on only, or upon the un-
circumcifion alfo ? For
we fay that faith was rec-
koned to Abraham for
righteoufnefs.

How was it then rec-
koned ? when he was in
circumcifion, or in uncir-
cumcifion ? not in cir-
cumcifion, but in uncir-
cumcifion.

And he received the
fign of circumcifion, ^

, that he might

N 0 r E s.

5 '^' Tor (tnCn, him being ungodly. By thefe Words St. Paul plainly points out Abraham,
who was a.TiQm, ungodly, i. e. a Gentile, not a Worfhippcr of the true God when God called
him. P'id. Note, chap. i. l8.

8 ' l\o-)'iiTy\J), reckoneth. What this imputing or reckoning of Righteoufnefs is, may be fcen
in vcr. 8. z'iz. the not reckoning of Sin to any one, the not putting Sin to his account : the
Apoftle in thefe tr/o Verfes ufing thefe two Exprellions as equivalent. From hence the Expref-
fion of blotting out of Iniquity, fo frequently ufcd in Sacred Scripture, may be undcrltood, /. e.
the flriking it out of the account. iXoytin^^ fignifics to reckon or account, and with a Da-
tive Cafe, to put to any ones account; and accordingly, ver. 3, 4, 5. it is tranflated counted ox
reckon'd ; which word for the fl\ke of Englifli Readers I have kept to in this, and vcr. 8, &
II.

II »" See Gen. xvii. 11.

2 be

TEXT.

fcal of the Righteoufnefs
of the Faith, which he
had yet being uncircnm-
cifed; that he might be
the Father of all them
that believe, though they
be not circumcifcd ; that
righteoufnefs might be
imputed unto them alfo:

And the Father of cir-
ci'mcifion to them who
are not of the circumcifi-
on only, but alfo walk vci

ROMANS.

PARAPHRASE,

be the Father of all thofe who believe, bt;Ing
uncircumcifed, that Righteoufnefs might be
reckon'd to them alfo \ And the Father of the
Circumcifed, that Righteoufnels might be rec-
kon'd not to thofe who were barely of the Cir-
cumcifion, but to fuch of the Circumcifion as
did alfo walk in the fteps of the Faith of our
Father Abraham^ which he had being uncir-
cumcifed ". For the Promife ° that he

\i & 12 " What Righteoufnefs reckon'd to any one, or as it is ufually called imputed Righ-
teoufnefs, is, St Paul explains, vtr. 6 8. Whom this BiefTmg belongs to, he enquires,

ver. 9- and here, ver. ti, & 12. he declares who are the Children of Jbraham, that from him
inherit this Bleffing, ver. \\. he fpeaks of the Gentiles, and there fhews that Abraham, who was
juftified by Faith before he was circumcifed { the want whereof the Jews look'd on as a diftinguifhing
Mark cf a Gentile) was the Father of all thofe among the Gentiles, who fhould believe without
being circumcifed. And here, r^r. 12. he fpeaks of the Jews, and fays, \[\7X Abraham \v^^^ their
Father: But not that all fh'ould be juftified who were only circumcifed; but thofe who to their Cir-
cumcifion added the Faith o^ Abraham, which he had before he was circumcifed. That which mifled
thofe who miftook the Senfe of St. P^/// here, feems to be their not obferving, thatTr/f »;t c4t 7n?t-
TtiJ.m, is referred to, and governed by «'< tb acj tS;7v'a.i, which muft be fuppofed repeated here after
TTET^aa, fl^TTftJif. Or ehe the Apoftle's Senfe pnd Argument will not ftand in its full Force, but
the Antithefis will be loft ; by preferving of which the Senfe runs thus; A^iti the Father of the
Circumcifed, that Righteoufnefs might be imputed to thofe who, &c. Another thing very apt to
miflead them, was the joyning of uovov only, to 8;c not, as if it were k y.6vov ttj/j, nof only thofe
li'ho are of the Circumcifion ; v/hereas it fhould be underftood as it ftands joyn'd to <:^TT>y.n(, and fo
<3fe<7'/>M< (.■'oycv arebeft tranflated barely Circumcifion, and the Apoftle's Senfe runs thus ; That he
night be the Father of the Gentiles that believe, though they be not Circumcifed, that Righteoufnefs
might be imputed to them alfo ; And the Father of the Jews, that Righteoufnefs might be imputed not
to them -who have Circumcifion only, but to them zvho alfotvalk in thefieps of the Faith of our Father
Abraham, which he had being uncircumcifed. In which way of underftanding this Paffage, not
only the Apoftle's meaning is very plain, eafy and coherent, but the Conftruction of the Greek ex-
aflly correfpond to that oiver. 1 1. and is genuine, eafy, and natural, which any other way will
be very perplexed.

13 " 7]^^ /"/-(Jw/Zr here meant is that which he fpeaks of, ver. 1 1 . whereby y^^r^j^/z;,? was made
the Father of all that fhould believe all the World over, and for that Re.ifonhe is called KAKfoi'6/:/®-
xej-fXB, Heir or Lord cf the World. For the Believers of all Nations of the World being given to
him for a Poiterity, he becomes thereby Lord and PofTefTor ( for fo //^/ramongft the Hebrews fig-
nified ) of the World. For 'tis plain the Apoftle in this Vcrfe purfues the Argument he wis upon ^
in the two former. And 'tis alfo plain that St. Paul makes Circumcifion to be the Seal of the
Promile made to -r^^r.7i'(^?OT, Gen. 12. as well as of that made to him. Gen. 17. and fo both thefe
to be but one Covenant, and that of <-^. 17. to be but a Repetition and farther Explication of the
former, as is evident from this Chapter, compared with Gal. iii. In both which the Apoftle
argues, that the Gentiles were intended to be juftified as well as the Jews, and that both Jews and
Gentiles, who arc juftified, arc juftified by Faith, and not by the Vv^'orks of the Law.

1 i Ihould

242.

Chap. IV.

RO MANS.

PARAPHRASE.

fhould be Pofleflbr of the World, was not that
Ahraham^ and thole of his Seed, who were
under the Law, ftiall by virtue of their ha-
ving and owning the Law, be pofTelTed of it \
but by the Righteoufnefs of Faith, whereby
thofe who were without the Law, fcatter'd all
over the World, beyond the Borders of Ca-
naan^ became his Pofterity, and had him for
their Father P , and inherited the Blefling of
J unification by Faith. For if they only who
had the Law o^ Mofes given them, were Heirs
of Jbrabam, Faith is made void and ufelefs q,
it receiving no Benefit of the Promife which
was made to the Heirs of ^^aj^.7/72's Faith, and
fo the Promife becomes of no effect. Becaufe
the Law procures them not Juftification %
but renders them liable to the Wrath and Pu-
nilhment of God ' , who by the Law has
made known to them what is Sin, and what
Punifhment he has annexed to it. Fot there
is no incurring Wrath or Punifhment where
there is no Law that fays any thing of it K

TEXT.

the fteps of that Faith of
our Father Abraham,
which he had being yet
uncircumcifcd.

For the promife that ,,
he fhould be the heir of
the world, was not to A-
braham, or to his feed
through the law, but
through the Righteoufnefs
of Faith.

For if they which are 14
of the law be heirs, faith
is made void, and the
promife made of none ef-
fea.

Becaufe the law work- 15
eth wrath : for where no
law is, there is no tranf-
greffion.

NorE s.

V Gal. iii. 7.

14 '1 See Gal. iii. 18.

15 ■■ Ch. viii. 3. Gal. iii. 21 .

» St& ch. iii. 19, 20. & V, 10, 13, 20. & vii. 7, 8, 10. i Cor. xv. 56. Gal.'m. 19. John
ix. 41- & XV. 22.

^"^Ov «ji £41 v'o(j.©-, i/i Tiafc'.Cctmf, of ihaf, concerning ivhich there is no Lacv with the SanBi-
en cf a Punijhment annexed, there csn be no Tranfgrejji on incurring Wrath or Punipment. Tlius
it may be renderd if we read » with an Afpiration, as Tome do. But whether it be taken to fignify
where or whereof, the Senfe will be the fxme. For <^^C«t<77jhere, to make St. PauPs Argument
ef Force, muft fignify fuch a TranfgreJJion as draws on the TranTgreflbr Wrath and Punifhment by
the Force and Sanftion of a Law. And fo the Apoitle's Propofition is made good, that 'tis the
Law alone that expofes us to Wrath, and that is all that the Law can do, for it gives us no Power
to perform.

2 There-

ROMANS.

TEXT. PARAPHRASE.

Therefore the Inheritance "^ is of Faith, that
it might be merely of Favour, to the end that
the Promife might be fure to all the Seed of
Jhraham ; not to that part of it only which has
Faith, being under the Law; but to that part
alio who without the Law inherit the Faith
Q>{ Jhraham., who is the Father of us all who
believe, whether Jews or Gentiles ( As it is
written ^, I have made thee a Father of ma-
ny Nations ) I fay the Father of us all (in the
account of God, in whom he believed, and who
accordingly quickned the Dead, /. e. Abraham
and Sarah., whofe Bodies were Dead \ and cal-
leth things that are not as if they were y ) :
Who without any Hope, which the natural
Courfe of things could afford, did in hope be-
lieve, that he fhould become the Father of ma-
ny Nations, according to what God had fpo-
ken, by God's fhewing him the Stars of Hea-
ven, faying. So pall thy Seed be. And being
firm and unfhakcn in his Faith, he regarded
not his own Body now dead, he being about
an hundred Years old ; nor the Deadnefs of
Sarah's Womb; He ftagger'd not at the Pro-
mife of God through Unbelief, but was ftrong
in Faith, thereby giving Glory to God ;
By the full Perfwafion he had that God was
able to perform what he had promifed :

NOTES.

16 " The Grammatical Conftru£lion does not feem much to favour Inheritance, as theWord to
e lupplied here, becaule it does not occur in the preceding Verfes. But he that obferves St.

Faursw2.y of Writing, who more regards Th'ngs than Forms of fpeaking, will be fatisiied, that it
is enough that he mentioned Heirs, ver. 13, & 14. and that he does mean Inkerltance here. Gal.
iii. 18. puts it part doubt.

17 =* See Gen. xvii. 16,
' Gen. XV. 5.

I i 1 And

Therefore it is of Faith,
that it might be by gr.ice ;
to the end the promife
might be fure to all the
feed, not to that only
which is of the law, but
to that alfo which is of
the faith of Abraham,
who is the Father of us
all,

( As it is written, I
have made thee a father
of many Nations ) before
him whom he believed,
even God who quickeneth
the dead, and callcch
thofe things which
be not, as though they
were :

Who againft hope be-
lieved in hope, that he
might become the father
of many nations , accor-
ding to that which was
fpoken, So fhall thy feed
be.

And being not weak
in faith , he confidered
not his own Body now
dead, when he was about
an hundred years old, nei-
ther yet the deadnefs of
Sarah's womb.

He ftaggered not at the
promife of God through
unbelief; but was ftrong
m faith, givmg glory to
God :

And being fully per-
fuaded, that what he had

245

Chap. IV.

244

Chap. IV.

22
24

ROMANS.

PARAPHRASE,

And therefore it was accounted to him for
Righteoafnefs. Now this of its being rec-
koned to him, was not written for his fake
alone, But for ours alfo, to whom Faith alfo
will be reckon'd for Righteoufnefs, viz. to as
many as believe in him who raifed Jefus our
Lord from the dead ^, Who was delivered to
Death for our Offences % and was raifed a-
gain for our ^ Juftification.

tExr.

promifed, he was able
alfo to perform.

And tlierefore it was 22
imputed to him for righ-
teoufnefs.

Now it was not writ- 23
his fake alone,
imputed to

ten for
that it was
him ;

But for us alfo, to
whom it fliall be impu-
ted, if we believe on him
that raifed up Jefus our
Lord from the dead,

Who was delivered for
our offences, and was rai-
fed again for our Juftifica-
tion.

NOTES,

24 ^ St. Paul ktms to mention this herein particular, to Hie w the Analogy between -</<fr<7/5'tf//;*s
Faith, and that of Believers under the Gofpel ; fee ver. 17.

25 ^ See Rom. iii. 25. & v. 6, 10. Eph. i. 7, 11, 16. & v. 2. Col. i. 14, 20 22. 1 Tim.ii.

6. Tit. ii. 14.

^ 1 Cor. XV. 17. I have fet down all thefe Texts out of St. Paul, that in them might be feen his
own Explication of what he fays here, viz. That our Saviour by his Death attoned for our Sins, and
fowe were innocent, and thereby freed from the Punifhment due to Sin. But he rofe again to af-
ccrtain to us eternal Life, thcconfequence of Juftification : for the Reward of Righteoafnefs is eternal
Life, which Inheritance we have a Title to by Adoption in Jefus Chrift. But if he himfelf hadnot
that Inheritance, if he had not rofe into the pofTeflion of eternal Life, we who hold by and under
him, could not have rifen from the dead, and fo could never have come to be pronounced righteous,
and to have receiv'd the Reward of it, everlafting Life. Hence St. Pav// tells us, i Con xv. 17,
tha* ifChriJlbenot raifed, our Faith is vain, we are yt in our Sins, i. e. as to the Attainment of
eternal Life 'tis all one as if our Sins were not forgiven. And thus he rofe for our Juftification, i. e.
to afTure to us eternal Life, the confequcnce of Juftification. And this I think is confirmed by our
Saviour in thefe words, Becaufe I live j^ pall live alfo, John xiv. 1 9.

SECT.

ROMANS.
SECT. V.

CHAP. V. I--II.

CONTENTS.

ST. ^aul in the foregoing Chapters has examined the glorying
of the Jews, and their valuing themfelves fo highly above the
Gentiles, and fhewn the Vanity of their boafting in Circumcifion
and the Law, fince neither they nor their Father Jbrahjm were
juftified, or found Acceptance with God by Circumcifion, or the
Deeds of the Law : And therefore they had no Realbn lb, as they
did, to prefs Circumcifion and the Law on the Gentiles, or exclude
thofe who had them not, from being the People of God, and unfit
for their Communion in and under the Gofpel. In this Section he
comes to fhew what the Convert Gentiles, by Faith without Cir-
cumcifion or the Law, had to glory in, viz. The hope of Glory,
ver. 2. Their Sufferings for the Gofpel, ver. 3. And God as their
God, ver. 11. In thefe three it is eafy to obferve the Thread and
Coherence of St. I^aul's Dilcourfe here, the intermediate Verfes
(according to that abounding with Matter, and overflowing of
Thought he was fiifd with) being taken up with an incidental train
of Confiderations, to fhew the Reafon they had to glory in Tribu*
lations.

TEXT. PARAP HRASE.

I "TT^Herefore being jufti- '' H '^

J. fiej by Faith, we I

have peace with God, m.

Herefore being juftified by Faith, we ^

peace witn kj,o<\, j^ havc Pcacc with God through our Lord
through our Lord Jefus Jcius Chrift, By whom wc havc had admit-
2 By whom aifo we have tancc through Faith into that Favour in v/hich

accels by faith into this

NOTES.

«: Wf, i. e. we Gentiles that are not under the Law, 'Tis in their Names that St. Pafil fpeab
in the. three Lft Verfes of the foregoint, Chapter, and all through this Seflion, as is evident from
the Illation here, Therefore beifi'/ jtijl Hed bv Faith, we. It being an Inference dr.iwn from his
h wng proved in the ^nrmcr Chapter, that the^Promife was not to the Jews alone, but to the
Gci; '"ies ..If J : And rh t Jutification was not by the Law, but by Faith, and confequently defigncd
for the Gentiles as weJ as the Jews.

24^

Chap. V.

ROMANS.

PARAPHRASE.

we have flood, and glory ^ in the hope of
the Glory which God has in ftore for us. And
not only fo, but we glory in Tribulation alfo,
knowing that Tribulation worketh Patience ;
And Patience giveth us a Proof of our lelves,
which furniflies us with Hope ; And our Hope
maketh not afhamed, will not deceive us, be-
caufe ^ the Senfe of the Love of God is
poured out into our Hearts by the Holy Ghoft,
which is given unto us *. For when we Gen-
tiles were yet without Strength f, void of all
Help or Ability to deliver our lelves, Chriftin
the time that God had appointed and foretold,
died for us, who lived without the Acknow-
ledgment and Worfhip of the true God f.
Scarce is it to be found, that any one will die
for a juft Man, if peradventure one fliould
dare to die for a good Man ; But God recom-
mends, and herein fhews the Greatnefs of his
Love ^ towards us, in that whilft we Gen-
tiles were a Mafs of profligate Sinners s, Chrift

died

TEXT.

grace wherein we ftand^
and rejoice in hope of the
glory of God.

And not only fo, but
we glory in tribulations
alfo, knowing that tribu-
lation worketh patience j

And patience, experi-
ence ; and experience,
hope;

And hope maketh not
afl-iamed,- becaufe the
love of God is fhed abroad
in our hearts, by the holy
Gholt which is given unto
us.

For when we were yet
without ftrength, in due
time, Chrill died for the
ungodly.

For fcarcely for a righ-
teous man will one die
yet peradventure for a
good man fome would
even dare to die.

But God commendeth
his love towards us, in
that while we were yet
finners, Chrill died for
us.

NOTES.

2 '' Ki/v;;)^iu-t^cf, tve g'Ory. The fame word here for the Convert Gentiles that he had ufed
before for the boafling of the Jew?, and the fame word he ufed where he examin'd what AbrahaT?i
had found. The taking notice whereof, as we have already obferved, may help to lead us into the
Apollle's Senfe : And plainly fhew us here, that St. Pauliix this Sedion oppofes the Advantages
the Gentile Converts to Chriftianity have by Faith, to thofe the Je.vs gloried in with fo mucli
Haughtinefs and Contempt of the Gentiles.

5 "" Becaufe. * The Force of this Inference feems toftand thus. The hope of eternal Happi-
nefs, which we glory in, cannot deceive us, becaufe the Gifts of the Holy Gholl bellowed upon us,
aflure us of the Love of God towards us, th« Jews themfelvcs acknowledging that tiie Holy Gholl
is given to none but thofe who are God's own People.

8 f Another Evidence St. Pa/// gives them here of the Love of God towards them, and the
ground they had to glory in the hopes of eternal Salvation, is the Death of ChrilHor them, whilit
they were yet in their Gentile Eflate, which he defcribes by calling them,

6, 8 f ■f'Ai>hiHi, zuithout Strength; ''hnCet';, ungodly; ' Af^cL^Toiho), Sinners; '£;^5£f/,
Efie?nies : Thefe four Epithets arc given to them as Gentiles, they being ufed by St Paul, as the
proper Attributes of the Heathen World, asconTidcr'd in contradiltindion to the Jevvifli Nation.
What St. Pau' fiys of the Gentiles in other places will clear this. The helplcfs Condition of the
Gentile World in the St.ue of Gcntilifm, fignified here by a.fnv^'ii, z^'ithcut Strength, he terms.

Col-

ROMANS.

NOTES,

Cel. ii. ?3. dead in Sifi, a Stlte, if any, ofWeaknefs. And hence he fays to the Romans convei-
ted to Jefus Chrift ; Tei/d yourfehes unto God, ns thoje that are hlivefrom the dead, and your fehes
as Injlruments of Righteoufnefs tnUo God, ch. vi. 13. How he dcfcfibes AoiCeiM', Ungodlinefs, men-
tioned ri'. i. 1 8. as the proper State of the Gentiles, we may kt ver. 21, 23. That he thoiicrht
the Title «.6«if ttc-Ao/, Si?:r;ers, belong'd peculiarly to the Gentiles, in Contradiftinftion to the
Jews, he puts it pafl doubt in thefe words, We zvho are Jezus by Nature, and not Sinners of the

Gentiles, Gal. ii. 15. See alfo ch. vi. 17 Z2. And as for g;^9£^/, Enemies, you have the

Gentiles before their Converfion to Chriftianity fo called. Col. i. 21. St. Paul, Eph. ii. 1--13.
defcribes the Heathens a little more at large; but yet the Parts of the Charader he there gives
them, we may find comprifed in thefe four Epithets j the dSnveii, weak, ver. 1,5. the dnCiiiy
ungodly, and «',«tfp-7»Ao/, Sinners, ver. 23. and the £;/9'j/, Enemies, ver. 11, 12-

If it were remembred that St. Paul all along, through the eleven firft Chapters of this Epiftle,
fpeaks nationally of the Jews and Gentiles, as 'tis vifible he docs, and not perfonally of fingle
Men, there would be his Difficulty and fewer Mifiakes in underftanding this Epillle. This one
place we are upon is a fufficient Inftance of it. For if by thefe Terms here, we fhall underftand
him to denote all Men perfonally, ]&ws as well as Gentiles, before they are favingly inorafted
into Jefus Chrift, we fliall make his Difcourfe hei-e disjointed, and his Scnfe mightily perplex'd,
if at all confillent.

That there were fome among the Heathen as innocent in their Lives, and as far from En-
mity to God as fome among the Jews, cannot be quefticn'd. Nay, that many of them were
not *V.f fif, but nCofA*.oi, Worlhippers of the true God, if wc could doubt of it, is manifell
out of the Aels of the Apojiler, but yet St. Paul, in the Places above quoted, pronounces them
all together, cts^f^f and a^.qi, (for that by thefe two Terms applied to the fame Perfons, he
means the fame, ;. e. fuch as did not acknowledge and worfhip the true God, feems plain) un-
godly, and Sinners of the Gentiles, as nationally belonging to them, in Contradillinflion to the
People of the Jews, who were the People of God, whilft the other v.'ere the Provinces of the
Kingdom of Satan: Not but that there were Sinners, heinous Sinners, among the Jews; but
the Nation, confider'd as one Body and Society of Men, difown'd and declar'd a^ainli:, and op-
pofed itfelf to thofe Crimes and Impurities which are mentioned by St. Paul, chap. i. 21, ije.
as woven into the religious and politick ConlHtutions of the Gentiles. There they had their
full Scope and Swing, had Allowance, Countenance and Protection. The idolatrous Nations
had, by their Religions, Laws and Forms of Government, made themfelves the open Votarier,
and were the profeffed Subjedts of Devils. So St. Paul, 1 Cor. x. 20, 21. truly calls the Gods
they worlhipped and paid their Homage to. And fuitably hereunto, their religious Obfcrvances
'tis well known, v, ere not without great Impurities, which were of right charged upon them,
when they had a Place in their facred Offices, and had the Recommendation of Re'igion to "-ive
them Credit. The reft of the Vices in St. PauPs black Lift, which were not wann'd at their
Altars, and fofter'd in their Temples, were yet by the Connivance of the Law cherifh'd in
their private Houfes, and made a Part of the uncondemned Actions of common Life, and had the
Countenance of Cuftom to authorize them, even in the beft regulated and moft civilized Govern-
ments of the Heathens. On the contrary, the Frame of the Jewiih Commonwealth v.-as found-
ed on the Acknowledgment and Worfhip of the one only true invifible God, and their Laws re-
quired an extraordinary Purity of Life, and Striftnefs of Manners.

That the Gentiles were ftiled t/fle^i. Enemies, in a political or national Senfe, is plain from
Epb.W. where they are called, Jlfens from the CctnmoNzcealtb of Kvitl, and Strangers from the
Covenant. Abraham, on the other fide, was aWzd the Friend cfGcd, i. e. one in Covenant with
him, and his profefied Subjeft, that owned God to the World: And fo were his Pofterity the
People of the Jews, whilft the reft of the World were under Revolt, and lived in open Rebellion
againft him, vid. Ifa. xli. 8. And here in this Epiftle St. Paul exprefly teaches, that when the
Nation of the Jews, by rejecfting of the Meffias, put themlelves out of the Kingdom of God,
and were caft off from being any longer the People of God, they became Enemies, and the
Gentile World were reconciled. See Chap. xi. 15, 28. Hence St. Paul, who was the Apoftle
oi the Gentiles, calls his performing that Office, the Minijiry cf Reconciliation, 2 Cor. v. 15.

And

Z48

Chap. V.

ROMANS.

N 0 r E S.

And here in this Chapter, r'.v. i . the Privilege which they receive by the accepting of the Co-
venant of Grace in Jefus Chrift, he tells them is this, that they have Pence zvtth God, i. e. arej
no longer incorporated with his Enemies, and of the Party of the open Rebels againll him inJ
the Kingdom of Satan, being return'd to their natural Allegiance in their owning the one true''
fupreme God, in fubmitting to the Kingdom he had fet up in his Son, and being received by
him as his Subjects. SuitabI)^4iereunto ^l. James, fpeaking of the Converfion of the Gentiles
to the ProfefTion of the Gofpel, fays of it, that God did vifit the Gentiles, to take out of them
e People for his "Name, Aflc xv. 14. & ver. 19. he calls the Converts, thofe who from among the
Gentiles are turned to God.

Befides what is to be found in other Parts of St. Paufs Epiilles to juftify the taking of thcfe
Words here, ns apply'd nationally to the Gentiles, in Contradiltincftion to the Children of Ifraely
that which St. P/7/// fays, ver. \o, 11. makes it neceffary to underftand them fo. We, fays he,
ivhen zve were Enemies were reconciled to God, and fo eve now glory in him, as our God. We
here mull unavoidably be fpoken in the Name of the Gentiles, as is plain not only by the whole
Tenor of this Sedion, but from this Paffige of glorying in God, which he mentions as a Pri-
vilege now of the believing Gentles, furpaffing that of the Jews, whom he had taken notice
of before, chap. ii. 17. as being forward to glory in God as their peculiar Right, though with
no great Advantage to themlelvcs. But the Gentiles who were reconciled now to God by
ChrilVs Death, and taken into Covenant with God, as many as received the Gofpel, had a new
and better Title to this glorying than the Jews. Thofe that now are reconciled, and glory in
God as their God, he fays, were Enemies. The Jews, who had the fame corrupt Nature
common to them with the rcll of Mankind, are no where that I know called ln-J^i, Enemies,
or <ta\Ceii, ungodly, whilft they publickly owned him for the-r God, and profelled to be his
People. But the "Heathens \vcre deem'd Enemies, for being Aliens to the Commonwealth of
Ifrael, and Strangers from the Covenants of Promife. There were never but two Kingdoms in
the World, that of God, and that of the Devil : thefe were oppofite, and therefore the Subjeds
of the latter could not but be in the State of Enemies, and fall under that Denomination. The,
Revolt from God was univerfal, and the Nations of the Earth had given themfelves up to Ido-
latry, when God called Abraham, and took him into Covenant with himfelf, as he did afterwards'
the whole Nation of the Ifraelites, whereby they were re-admitted into his Kingdom, came
under his Proteftion, and were his People and Subjefts, and no longer Enemies, wliilit all the
refl: of the Nations remain'd in the State of Rebellion, the profeiled Subjefls of other Gods,
who were Ufurpers upon God's Right, and Enemies of his Kingdom. And indeed if the four
Epithets be not taken to be fpoken here of the Gentile World in this political and truly evan-
gelical Senfe, but in the ordinary fyflematical Notion applied to all Mankind, as belonging uni-
vcrfally to every Man perfonally, whether by Profeflion Gentile, Jew or Chrifiian, before he
be adually regenerated by a faving Faith, and an efFedual tlirough Converfion, the illative
Particle Wherefore, in the beginning of ver. 12. will hardly conned it and what follows to the
foregoing Part of this Chapter. But the eleven firfl: Verfes mull be taken for a Parenthefis,
and then the Therefore in the beginning of this fifth Chapter, which joins it to the fourth with
a very clear Connexion, will be wholly infignificant ; and after all, the Senfe of the 12th
Verfe will but ill fodder with the End of the fourth Chapter, notwithllanding the Wherefore
which is taken to bring them in as an Inference. Whereas thefe eleven firfl Verfes being fuppo-
fed to be fpoken of the Gentiles, makes them not only of a piece with St. Paul's Dcfign in the
foregoing and following Chapters, but the Thread of the whole Difcourfe goes very fmooth,
and the Inferences (uflier'd in with Therefore in the lil Verfe, and with Wherefore in the 12th
Verfe) are very eafy, clear and natural from the immediately preceding Vcrles. That of the
ill Verfe may be feen in what we have already faid, and that oi the 12th Verfe in fhort flanJs
thus : We Gentiles have hy Chrift received the Reconciliation, which we cannot doubt to be intended
for us as well as for the Jews, fence Sin and Death enter' d into the World by Adam, the cojnmon
Father of us all. And a: by the Difobedicnce of that one. Condemnation of Death came on all;
fs by the Obedience of one, Juftif cation to Life came upon all,

3 died

TEXi.

Much more then being
now juftified by his blood,
wc fli.ill be faved from
wrath through hhn.

For if when we were
enemies, we were recon-
ciled to God by the death
of his Son ; much more
being reconciled, we fhall
be faved by his life.

And not only fo, but '
we alfo joy in God,
through our Lord Jefus
Chrill, by whom we
have now received the
atonement.

RO MAN S.

PARAPHRASE.

died for ns. Much morS therefore now being
juftified by his Death, fhall we through him
be delivered from Condemnation ^^ at the day
of Judgment. For if when we were Ene-
mies \^ we were reconciled to God by the
Death of his Son, much more being reconciled
fhall we be laved by his Life. And not on-
ly ^ do we glory in Tribulation, but alfo in
God through our Lord Jefus Chrift, by whom
now ^^ we have received Reconciliation.

NOTES.

24P

Chap. V.

1 1

9 ^ What St. Paul here calls Wrath, he calls the Wrath to come^ \ ThefT. i. lO. and generally
in the New Tellament Wrath is put for the Puni(hment of the Wicked at the lalt Day.

II 'Oi/ (jtiv'jv (Ti, And not only Jo, I think no body can with the leall Attention read this
Seftion, without perceiving that thefe Words join this Verfe to the ;}d. The Apodle in the
2d Verfe fays, We the Gentiles who believe, glory in the Hofes of an eternal fplendid State of
Blifs. In the 3d Verfe he -adds i (j-oiou Ji, And not only fo, but our Affliftions are to us matter
of glorying J which he proves in the feven following Verfes; and then, ver. 1 1. adds, ' uovu Jfe*,
Atid not only fo ; but we glory in God alfo as our God, being reconciled to him in Jefus Chrift.
And thus he (hews that the Convert Gentiles had whereof to glory, as well as the Jews ; and
were not inferior to them, though they had not Circumcilion and the Law, wherein the Jews
gloried fo much, but with no ground in comparifon of what the Gentiles had to glory in, by
Faith in Jefus Chrift, now under the Gofpel.

* 'Ti true, we Gentiles could not formerly glory in God as our God, that was the Privilege
of the Jews, who alone of all the Nations owned him for their King and God, and were his
People in Covenant with him. All the reft of the Kingdoms of the Earth had taken other
Lords, and given themfelves up to falfe Gods, to ferve and worfliip them; and fo were in a
State of War with the true God, the God of Ifrael. But now we being reconciled by Jefus
Chrift, whom we have received, and own for our Lord, and thereby being return'd into his
Kingdom, and to our ancient Allegiance, we can truly glory in God as our God, which the
Jews cannot do, who have refufed to receive Jefus for their Lord, ^vhom God hath appointed
Lord over all things.

K k

SECT.

ROMANS.
SECT. VI.

C h'a p. v. I2--VII. 25.

CON r E N r s.

THE Apoftle here goes on with his Defign of fhewing that
the Gentiles under the Gcfpel have as good a Title to the
pavour of God as the Jews, there being no other way for either
Jew .or Gentile to find Acceptance with God but by Faith in Jefus
Chrift. In the foregoing Section he reckon'd up fevcral Subjeds
of glorying which the Convert Gentiles had without the Law, and
concludes them with this chief and principal matter of glorying,
even God himfclf, whom, now that they were by Jefus Chrift
their Lord reconciled to him, they could glory in as their God.

To give them a more full and fatisfactory Coniprehenfion of
this, he leads them back to the Times before the giving of the
Law, and the very Being of the Jewifh Nation ; and lays before
them in fhort the whole Scene of God's Occonomy, and his Deal-
ing with jMankind from the Beginning, in reference to Life and
Death.

1. He teaches them, that by Jdim's Lapfe all Men were brought
into a State of Death, and by Chrift's Death all are reftored to
Life. By Chrift alio as many as believe aie inftatcd in Eternal
Life.

2. That the Law when it came laid the JJraeUtes fafter under
Death, by enlarging the Offence which had Death annexed to it.
For by the Law every Tranlgreflion that any one under the Law
committed, had Death for its Panifhm.ent, notwithftanding which
by Chrift thofe under the Law who believe receive Life.

3. That though the Gentiles who believe come not under the
Rigor of the Lavv^, yet the Covenant ol' Grace which they are un-
der, requires that they Ihould not be Servants and VaiTals to Sin,
to obey it in the Lufts of it, but fincerely endeavour after Righte-
oulhef^, tlie end whereof would be everlafting Life.

4. That the Jews alio who receive the Gofpel, are deliver'd
from the Law^ not that the Law is Sin 5 bat bccaufe though the
Law forbid the obeying of Sin as well as the Goipel, yet not ena-
bling

ROMANS. 2^1

blfng them to rcfift their finful Lufls, but making each compliance Chap, v-
M'ith anv finful Luft deadly, it fettles upon them the Dominion of
Sin by Death, from which they are delivered by the Grace of Goci
alone, which frees them from the Condemnation of the Law for
every aclual TranfgreHion, and requires no more but that they
fliould with the whole bent of their Mind ferve the Law of God,
and not their carnal Lufts. In all which Cafes the Salvation of the
Gentiles is wholly by Grace, without their being at all undei^ tl^
Law. And the Salvation of the Jews is wholly by Grace alfb,
without any Aid or Help from the Law : From which alfo by
Chrift they are delivered.

Thus lies the Thread of St. ^jul's Argument; wherein we may
uc how he purfues his Defign of latisfying the Gentile Converts at
Roinc^ that they were not required to fubmit to the Law of Mofes ;
and of fortifying them againfl the Jews, who troubled them about
it.

For the more diftincl and eafy Apprehenfion of St. haul's dif^
courfing on thefe Four Heads, I fhall divide this Sedion into the
Four following Numbers, taking them up as they lie in the Order
of the Text.

SECT. VI. N, I.

CHAP. V. 12--- 19.

c 0 N r E N r s.

HEre he inftrucls them in the State of Mankind in general
before the Law, and before the Separation that was made
thercoy of the Jfraehtes from all the other Nations of the Earth.
And here he fhews, that Adam tranfgrefling the Law which forbid
him the eating of the Tree of Knowledge upon pain of D.ath,
forfeited Immortality,- and becoming thereby mortal, all his Pofte-
rity defcending from the Loins of a mortal Man, were mortal top,
and all died, though none of them broke that Law but Jdun him-
Jelf : But by Chrifi they are all reftored to Life again. And God
iaftifying thofj who believe in Chrift, they are reilored to their
Primitive State of Righteoulhefs and Immortality ; lb that the

K k 2 Gentiles

2^2

ROMANS.

Chap. V. Gentiles being the Defccndants of Jddm as well as the Jews, ftand
' as fair for all the Advantages that accrue to the Pofterity of Jdam
by Chrift, as the Jews thcmfelyes, it being all wholly and folely
from Grace.

PARAPHRASE.

T 7f 7 Herefore to give you a State of the
Y Y whole Matter, from the beginning, you
mult know, that as by the Ad of one Man
Adam^ theFatherof us all, Sin entered into the
World, and Death, which was the Punilhment
annexed to the Offence of eating the forbiden
Fruit, entered by that Sin, for that all Jdams
Pofterity thereby became mortal ^ 'Tis
true indeed. Sin was univerfaily committed in
the World by all Men, all the time before the
poHtive Law of God delivered by Mofes : but

text:

WHercfore as by one i z
man fin enter'd in-
to the world, and death
by fin; and fo death paf-
fed upon all men, for that
all have finned.

For until the law fin 13,
was in the world, but Jin

NOTES.

12 ' Have Jinned, I have rendered became mortal, following the Rule I think very neceflary
for the underftanding St. PauVz Epiftles, [viz..) the making him as much as is poflible his own
Interpreter, i C'^r . xv. 22. cannot be denied to be parallel to this place. This and the follow-
ing Verfes here being, as one may fay, a Comment on that Vcrfe in the Corinthians, St. Paul
treating here of the fame matter, but more at large. There he fays, As in Adam all die; which
Words cr.imot be taken literally, but thus. That in Adam all became mortal. The fame he fays
here, but in other Words, putting, by a no very unufual Metonymy, the C;,ufe for the Eftecft,
(z'/z.) the Sin of eating the forbidden Fruit, for the Eflcdt of it on Adam, z'iz. Mortality, and
in him on all his Pofterity: A mortal Father infefled now with Death, being able to produce
no better thsn a mortal Race. Why St. Paul differs in his Phrafe here from that which we find
he ufed to the Corinthians, and prefers here that which is harder and more figurative, may per-
haps be eafily accounted for, if we confider his Stile and ufual way of writing, wherein is
Ihewn a great liking of the Beauty and Force of Antithefis, as ferving much to Illuftration and
Impreflion. Jn the xvth of Corinthians, he is fpeaking of Life reftored by Jefs Chrift, and
to illuftrnte and fix that in their Minds, the Death of Mankind Jjcft fervcd : Here to the Ro-
mans he is difcourfing of Righteoufnejs reftored to Men by Chrift, and therefore here the term
Sin is the moft natural and propcreft to fet that off. But that neither aftual or imputed Sin ie
meant here, or ver. 19. where the fame way of Expreffion is ufcd, he that has need of it mav
fee proved in Dr. Whitby upon the Place. If there can be any need of any other Proof, when
it is evidently contrary to St. Paui\ Defign here, which is to fhew, that all Men, from Adam
to Mojesy died fokly in confeq^uence of Adaf/i\ TranfgrelEon, fee vsr. 17.

'tis

RO jMANS.

TEXT. ' PARAPHRASE,

is not imp-itea when there >x.h as true ^ that there is no certain dctcr-

is no law. • 1 T> • n. rr ^ o • • t

.|. iSieverthelcrs,dcat'i reign- mmcd runilnment amxedtoSin without a po-

fitive " Law declaring it. Nevertheiefs we

NOTE S.

13 ™ 'OvK ?Uo>«3, ^s not imputed', fo ourTranflation, but pofTibly not exaflly to the Senfe
of the Apoftle: 'EaXo>/«i/ fignifies to eckon, but cannot be interpreted reckon to, which is the
Meaning of impute, without a Pcrfon affigned to whom it is imputed. And fo we fee when
the word is ufed in that Senfe, the Dative Cafe of the Perfon is fubjoin'd. And therefore it is
well tranfl.ued, Philem. xviii. If he owes thee any thing, sm«/ j>A(3>«, put it to my account,
reckon or impute it to me. Befides, St. Paul here tells us, the Sin here fpoken of as not rec-
kon'd, was in the World, and had adual Exiftence during the Time between Adam and Mofes i
but the Sin which is fuppofed to be imputed, is Adam's Sin which he committed in Paradife'
and was not in the World during the Time from Adam till Mofes, and therefore sMo>hP cannot
here figni^y tmputed. Sins in facred Scripture are called Debts ; but nothing can be brought to
accounts, as a Debt, till a Value be fet upon it. Now Sins can no way be taxed, or a Rate fet
upon them, but by the pofitive Declaration and Sanftion of the Lawmaker. Mankind, without
the pofitive Law of God, knew by the Light of Nature, that they tranfgrefTed the' Rule of
their Nature, Reafon, which didated to them what they ought to do. But without a pofitive
Declaration of God their Sovereign, they could not tell at what rate God tax'd their Trefnalfes
againll this Rule ; till he pronounced that Life fhould be the Price of Sin, that could not be
afcertained, and confeouently Sin could not be brought to account : And therefore we fee that where
there was no pofiti\'e.Law afHxing Death to S n, Men did not look on Death as the Wa-^es of
Retribution for their Sin ; they did not account that they p.iid their Lives as a Debt and
Forfeit for their Tranfgreffion. This is the more to be confider'd, becaufe St. Paul in this
Epiftle treats of Sin, Punifliment and Forgivencfs, by way of an Account, as it were of Debtor
and Creditor.

He will be farther confirmed in the Senfe of thefe Words, who will be at the pains io com-
pare chap. iv. 15. & V. 13, 20. & vii. 8, 9, together. St. Paul, chap iv. 15. fiys. The Lazo
worketh Wrath, i. e. carrieth Punifhment with it. For zvhere there is no Lazo, there is no Tranf-
grejjion. Whereby is not meant, that there is no Sin where there is no pofitive Law, ( the con-
trary whereof he fays in this Verfe, viz. that Sin -zvas in the World all the time before the
Laze) but that there is no Tranfgreilion with a Penalty annexed to it without a pofitive Law.
And hence he tells the Romans, ch.ip i. 32. that they knew not that thofe Things deferved
Death, \_z>id. Note, chap. i. 32.] but it w;:s by the ro.ative f.aw of God only, that^Men knew
th;vt Death was certainly annexed to Sin, as its certain and unavoidable Pimifiament; and fo
St. 'Pavi? argues, chap. vii. 8, 9.

'- Na'y.s, Lazo. Whether St Paul by j/c/i/©- here means Lazo in general, as for the mod
part he does where he omits the Article; or whether he mean-- the Law of Mofes in particular
in which Seme he commonly joins the Article to vofx ■> ; this is plain, that St. PauPs Notion
oi J Law wos conformable to that given by Mefes ', and fo he ufes the word vo^<&, in Eno-lifh
Ln^.i, for the pofitive Command of God, with a Sandion ot a Penalty annexed to it ; of which
kind there never having been any one given tc any People, bit that by Mofa to the Children
o ijraiL till the Revelation of the Will of God by Jeius Chriil to all Mankind, which for fe-
ver 1 Renlcns is always called the Gofpcl, in Contradiftindion to the Law oi Mofes; when
Si. Paul fpeaks of Law in genera), it reduces itfelf in Matter of Fad to the Law of Mofes.

fee

Chap, V.

ROMANS.

PARAP HRASE.

fee that in all that fpace of time, which was
before the pofitive Law of God byi\/^j, Men
from the beginning of the V/orld died all as
well as their Father Adam^ though none of
them but he alone had eaten of the forbidden
Fruit o, and thereby, as he had committed
that Sin, to which Sin alone thePuniihmentof
Death was annexed by the pofiti^^e Sanction ot
God denounced to Adam^ who was the Figure
1 J and Type of Chrift who was to come. But
yet though he were the Type of Chrift, yet the
Gift or Benefit received by Chrift, is not ex-
actly conformed and confined to the dimenfi-
ons of the Damage received by Adim'?> Fall.
For if by the Lapfe of one Man the multi-
tude P, /". t\ all Men died ^, much more
did the Favour of God, and the Free Gift by
the Bounty or Good-will which is in Jelus
Chrift, exceed to the multitude '', /. €. to all

Men.

ed from Adam to Mofcs,
even over them that had
not finned after the fxmili-,
tude of Adam's tranfgref-
fion, who is the figure of
him that was to come ;

But not as the offence,
fo alfo is the free gift.
For if through the offence
of one many be dead,
much more the grace of
God, and the gift by grace,
which is by one man, Je-
fus Ghrill, hath abounded
unto many.

NOTES.

t4 * In this Verfe St. Pau/'proves, that all Men became mortal by Adam^% eating the for-
iiidden Fruit, and by that alone, becaufe no Mail can incur a Penalty without the Sandion of a
pofitive Law declaring and eibblifliing that Penalty ; but Death was annexed by no pofitive
Law to any Sin, but the eating the forbidden Fruit: and therefore Mens dying before the Law
oi Mofes, was purely in confequence oi Adivris Sin, in eating the forbidden Fruit; and the
pofitive Sanction of Death annexed to it,* an evident Proof of Man's Mortality coming from
thence.

15 1' 'Ot rrtry.o', & 7ir>.) ttiV.b?, I fuppofe may be underllood to ftand here for the Multitude,
or collective Body of Mankind. For the Apollle in exprefs Words afi'urcs us, i Cor. xv. 22-
^hat in Adam nil died, and /;; Chrijl all are Jnade alive : And fo here, ver. 18. All Men ^tW
under- the Condemnation of Death, and all Men were rellored unto JuiHfication of Life ; which
all Men, in the very next Words, ver. 19. are called a/ 7nh>,ci, the ?:;a)!y. So that the riany,
in the former part of this Verfe, and the w^/.'j at the end of it, comprehending all Mankind,
mull be equal The Comparifon therefore, and the Inequality of the things compared, lies not
here between the Numbers of thofe that died, and the Numbers oi ti'.ofe that fhail be rcftorod
to Life : But the Comparifon lies between the Perfons by whom this general Death, and this
general Kcfloration to Life came, Adam the Type, and Jcilis Chrift the Antitype; and it fecms
to lie' in this, that Ada/ns Lapfe came barely for the Satisfiftion of his own Appetite and Defire
of Good to himfglf, but the P«.clloration was from the exuberant Bounty and Good-will of
thrill towards Min, who at the Coit of his own painful Dwth purclufcd Life for them. Tlic

want

TEXr.

And not as it was by
one that finned, fo is the
gift : for the judgment
was by one to condemna-
tion ; but the free gift is
of many offences unto
juftification.

For if by one man's of-
fence, death reigned by
one ; much more they
which receive abundance
of grace, and of the gift
of righteoufncfs , Jhall

ROMANS.

PARAPHRASE.

Men. Furthermore, neither is the Gift as was
the Laple, by one Sin I For the Judgment
or Sentence was for one '^ OiTence to Con-
demnation : But the Gift of Favour reaches
notwithftanding many *^ Sins, to JufLificati"
on of Life ^ For if by one Lapfc Death 17
reigned by reafon of one Offence, much more
fliall they who receiving the s Surplufage of
Favour, and of the Gift of Righteoufnefs, reign

NOTES.

Want of taking the Comparifon here right, and the placing it amifs iri;i .greater Number reflored
to Life by Jefus Chrift, than thofe brought into Death by Ada?ri% Sin^^ith led ibme Men fo far
out of the way, as to alledge, tliat Men in the Deluge died for their own Sins. 'Tis true, they
did fo ; and fo did the Men of Sodotn and Gomorrah^ and the Philiilines cut off by the Ifraelites,
• r.nd multitudes of others: But 'tis as true, that by their own Sins they were not made mortal:
They were fo before by their Father Adorns eating the forbidden Fj-uit ; ib that what they paid for
their own Sins was not Immortality, which they had not, but a itw Years of their own finite
Lives ; which having been let alone, would every one of them, in a ihort time, have come to
ah end. It cannot be denied therefore, but that it is as true of thefe, as any of the relt of
Mankind before Mojcs, that they died folely in Adam, i^s St. Paul has proved in the three pre-
ceding Verfes, And 'tis as true of them, as of any of the reft of fvlankind in general, that
they died in Adam. For this St. Paul exprefly alTerts of all, that in Adam all died, i Cor. xv.
22. and in this very Chapter, ver. i8. in other Words. It b then a flat Coutradiclion to
St. Paul to fay, that thofe wliom the Flood fwept away did not die in Adam.

16 "1 Ai'£^of AfMi^Ti-jxtl©-, by one Sin j fo the Alexajidrine Copy reads it more conformable
to the Apoftle's Senfe. For if jicf, ere, in this Verfe be to be taken for the Perfon of Adam^
and not for his one Sin of eating the forbidden Fruit, there will be nothing to aafwcr ttdW.w/
tS^iH u [jji.-ru>v , mafiy Offences here, and fo the Comparifon St. Paul is upon will be loll ; where-
as it is plain that in this Verfe he fhev/s another Difproportion in the Cafe, wherein Adam the
Type comes Hiort of Chriil the Antitype ; and that is, that 'twas but for one only Traufgrefhon
that Death came upon all Men : But Cfirift reilores Life unto all, notwithftanding multitudes of
Sins. Thefe two ExcelTes, both of the good Will of the Donor, and of the Greatnels of the
Gift, are both reckon'd up together in the follov/ing Vtik, and arc there plainly exprefled hi
«5fevarfw<«' <^ ^eii'&' >y '^ c'>'^f£«t?, the Excefs of the Favour in the greater Good-will and Coft of
the Donor; And the Inequality of the Gift itielf, whiclr exceeds, zs nany exceeds one; or the
Deliverance from the Guilt of ;';any Sins, does the Deliverance from the Guilt of one.

' T^icYti, Of Ufc, \sh\.mdi\n-x]xt Alexandrine Copy. And he that will read ver. i8. will
fcarce incline to the leaving of it oiit here.

17 Surplufage, fo istiJOHO. fign'-fies. The Surplufige of ;^<«'ei7©"» Favx/r, was the painfyl
Death of Chrift, whereas the Fall coft Adam no more Pains but eating the Fruit. The Sur-
plufage of /' f-;« f, the Gift or Benefit received, was juftification to Life from a multitude of
Sins, whereas the Lo.''s of Life came upon all Men only for one Sin; but al] Men, how guilty
foever of many Sins, are reftored to Liic.

z^6

Chap. V.

ROMANS.

PARAPHRAS E, TEXT

in Life by one, even Jefus Chrift. There-
fore t as by one " Offence ( viz. ) Jdam's
eating the forbidden Fruit, all Men fell under
the Condemnation of Death, fo by one Ad of
Righteoufnefs , viz. Chrift's Obedience to
Death upon the Crofs ^, all Men are reftored

reign m life bv one, Jefus
Chria.

Therefore as by the of- 1 1
fence of one, judgment
came upon all men to
condemnation : even fo
by the righteoufnefs of
one, the free gift came
upon all men unto juftifi-
cation of life.

N 0 r E S.

18 ' 7';&^rr/^/v here is not ufed as an Illative, introducing an Inference from the immediately
preceding Verfes ; but is the fame therefore which begnn ver. 12. repeated here again with Part
of the Inference that was there begun and left incompleat, the Continuation cf it being inter-,
rupted by the Intervention of the Proofs of the firft Part of it. The Particle As immediately
following //^'^r^r^, vcr. 12. is a convincing Proof of this, having there or in the following
Verfes nothing to anfwer it; and fo leaves the Senfe imperfefl and fufpended, till you come to
this Verfe, where the fame Reafoning is taken again, and the fame Protafts or firft Part of the
Coniparifon repeated : and then the Jpodofis or latter Part is added to it, and the whole Sentence
made compleat ; which to take right, one muft read thus, ver. 12. 'Therefore as l?y one Man Sin

entred into the Wof'ld, r.nd Death by Sin, and fo Death pajjed upon all Men, Sec. z^er. 18.

I fay. Therefore as b.y the Offence of one, Judgment tame upon all Men to Condemnation; even fo
by the Righteoufnefs of one, the free Gift came upon all Men to Jujlification of Life. A like In-
terruption of v/hat he began to fay, may be feen 2 Cor. xii. 14. and the fame Difcourfe, after
the Jnterpofition of eight Verfes, began again, chap. xiii. i. not to mention others that I think
may be found in St. PauPs Epiftles.

■ That ivoi '^'^tScoiacl]!^ ought to be render'd one Offence, and not the Offence of one Man;
and fo ivoi JiKeuccy^lQr, one Act cf Righteoufnefs , and not the Righteoufnefs oj one, is reafonable
to think : Becaufe in the next Verie St. Paul compares one Man to one Alan, and therefore 'tis
fit to underftand him here ( the Conltrufliori alfo favouring it ) of one Faft compared with
one Fad, unlefs we will make him here (where he feems to ftudy Concifenefs) guilty of a Tauto-
logy. But taken as I think they fhould be undcritood, one may fee a Harmony, Beauty and
Fulnefs in this Difcourfe, which at firft fight feems fomewhat obfcure and perplexed. For thus
in thcfe two Verfes, 18, 19. he fhews the Correl'pondence of Adam the Type with Chrift the
Antitype, as we may fee, ver. 14. he defigned, as he had fhevvn the Difparity between them,
fer. 15, 16, 17.

^ That this is the Meaning of //' siof //Xouft'f&s']©-, is plain by the following Verfc.
St. Paul e\ cry one may obfcrvc to be a Lover of Antithefis. In this Verfe it is 4 6i '&^-nfeo-
fjUL]& , one perverfe A£l of Tranfgrcffion; and 6"3> J'y(.euu!JU)?\fyr , one right Ail of Submijfon :
In the next Verfe it is <z&^w.H, Dijobedieme, and uttom*'), Obedience, the fame thing being
meant in both Verfes. And that this Jiyauufxc, this Aft oi Obedience, whereby he procured
Life to all Mankind, was his Death upon the Crofs, I think no body queftion.s, fee ver. 7-9.
Heb. ii. 10, 14. Phil. ii. 8. And that Si/. 01(000.70., when applied to Men, fignifies Adtions
conformable to the Will of God, fee Rev. xix. 8.

TEXT.

lO For as by one man's dif-
obedience many were made
finncrs; fo by the obedi-
ence of one (hail many be
made righteous.

/. e. be reiior'd to Life again as if they

,HQ MANS,

PARAPHRASE.

to Life..y. For as by one Man's DIfobedl- i^
ence many were brought into a -State of Mor-
tality, which is the* State "of Sinners' '^ 3 ' fo by
the Obedience of one (ball many be made righ-
teous
•rj'^e^'e not; gmnexs.

NOTES,

y By J)KaJcoa7( (mi, Jtijiification cf Life, which are the Words of the Text, is not meant
that Righteoufnefs by Faith which is to eternal Life. For eternal Life is no v. ' .re in Sacred
Scripture mentioned as the Portion of all Men, but only of the Saints. But the j .ijf if cation of
Life here fpokcn o-;'is .what-ailAlen partake Tn'bythe Ecqefit, of, Cbrill's Death, by which they
are jullificd from all that was brought upon them by J/iamh' 'ii'm, i. e. they are difcharged
from De.\th, the Confequence of Jdairi's TranTgrelfion ; and refiorcd to Life, to (land or fall by
that Plea of Righteoufnefs which they can make, either of their own by Works, or of tlie
Righteoufnefs of God by Faith.

19 '"■ Smners. Here St. Paul nk"^ the fame I^Ietonymy as above, ver. 12. putting Sinners for
Mortal, whereby the Antithefis to Righteous is the more lively.

SECT. IV. A^. 2.

CHAR V. 20, 21.

c 0 N r E N r s.

ST. 'Taul purfuing his Defign in this Epiftle of fatisfying the
Gentiles that there was no need of their fubmitting to the Law
in order to their partaking of the Benefits of the Gofpel, having in
the foregoing tight Verfes taught them, that Jdam's one Sin had
brought Death upon them all, from which they were allreftoredby
Chrift's Death, with Addition of eternal Blifs and Glory to all
thofe who believe in him ; all which being the effeci: of God's Free
Grace and Favour to thole who were never under the Law, ex-
cludes the Law from having any part in it, and fo fully makes out
the Title of the Gentiles to God's Favour, through Jefus Chriit,
under the Gofpel, without the Intervention of the .La\y. Here,

L 1 ^ <- ■"- f^r

2^8

ROMANS.

Chap. V. for the farther Satisfadion of the Gentile Converts, he fliews them
^^^^'^^^ in thefe two Verfes, That the Nation of the Hebrews who had the
Law, were not delivered from the State of Death by it, but rather
plunged deeper under it by the Law, and fo flood more in need of
Favour, and indeed had a greater abundance of Grace afforded
them for their Recovery to Life by Jefus Chrift, than the Gentiles
themfelves. Thus the Jews themfelves not being faved by the
Law, but by an excefs of Grace, this is a farther Proof of the
Point St. ^aul was upon, ( viz. ) that the Gentiles had no need of
the Law for obtaining of Life under the Gofpel.

PARAPHRASE. TEXT.

20 TPHis was the State of all * Mankind be- ]Vl^e3?thai'the'of! "
M fore the Law, they all died for the one fence might Abound : but
-^ru^'-^c^!^, Lapfe or 0 fence of one Man, which ^vherc ftu abounded ,
was the only Irregularity that had Death an-
nexed to it : but the Law entered and took
part over a fmall part of Mankind ^, that
there this -TTztpJ-moofjuty Lapfe or Offence^ to

which

NOTE S.

20 ' There can be nothing plainer, than that St. Paul here in thefe two Vcrfc* makes a Com-
parifon between the State of the Jews, and the State of the Gentiles, as it ftands defcribed in
the eight preceding Verfes, to fhew wherein they differ'd or agreed, fo far as was neceflary to
his prcfent Purpofe of fatisfying the Convert Romans, that in reference to their Intercll in the
Gofpe], the |ews had no Advantage over them by the Law. With what reference to thofe
eight Verfes St. Paul writ thefe two, appears by the very Choice of his Words. He tells them,
ver. 12. that Death by Sin, e^'rvAdT, entered mio the World; and here he tells them, that the
Law (for Sin and Death were cnter'd already) raf«0TiA3t, enter' d a little; a w-ord that, fet in
oppofition to «'ffTiA,5t, gives a diftinguifliing Idea of the Extent of the Law, fuch as re.illy it
was, little and narrow, as was the People of Ij'rael, (whom alone it reached) in refpcfl of all
the other Nations of the Earth, with whom it had nothing to do. For the Law of Mofes was
given to //V,^^/ alone, and not to all Mankind. The Vulgate therefore tranflates this word right,
J'ubintravit, it £!iter\i, but not far; i. e. the Death which followed upon the .accouni of the Mo-
fiical Law reigned over but a fmall Part of Mankind, r/z. the Children of Ifracl, who alone
were under th.,t Law ; whereas by Adand Tranfgreffion of the pofitivc Law given him in Pa-.
radifc, Death pafFcd upon all Men.

" "fyif, that. Some would have this fignify barely the Event, and not the Intention of
the Lawgiver, and fo underitand by thefe Words, that the Offence might abound, the Incrcafc
of Sin, or the Aggravations of it, as a Confcqiicnce of the Law. But it is to be rcmem-
bied, ih.1t St. Paul here fcts forth the Difference which God intended to put by the I,aw
which he gave them, between the Children of Ifrael and the Gentile World, in refpcft of
Life and Death, Life and Death being the S.ibjefl St. Paul w.is upon. And tlicrcfore to

mention

Chap. V.

ROMANS. i^p

TEXT. PARAPHRASE.

boundf '^ """'^ ""^'^ ** '^^^^^^ Death was annexed, might abound, /. e.

the multiplied Tranfgreflions of many Men,
VIZ. all that were under the Law of Mofes^
might have Death annexed to them by the po-
fitive Sandion of that Law, whereby the Of-
fence ^ to which Death was annexed did a-
bound, /. e. Sins that had Death for their Pu-
nilhment were increafed. But by the Good-

N 0 r E S.

mention barely accidental Confequencei of the Law that made the DifFerence, had come fhort
of St. PafiPs Purpofe.

Ail Mankind was in an irrecoverable State of Death by Ada?Ti% Lapfe. 'Tvvas plainly the
Intention of God to remove the Ifraelites out of this State by the Law: and (o he favs himfelf
that he gave them Statutes and Judgments, which if a Man do,' he JJjall live in them. Lev. xviii. r!
And fo St. Paul tells us here, chap. vii. lo. that the La^jo was ordained for Life. Whence it
neceilarily follows, that if Life were intended for their Obedience, Death was intended them
for their Difobedlence : And accordingly Mofes tells them, Deut. xxx. 19. that he had fet before
them Life and Death. Thus by the Law the Children of Ifrael were put into a new State :
And by the Covenant God made with them, their remaining under Death, or their Recovery
of Life, was to be the Confequence, not of what another had done, but of what they them-
felves did. They were thenceforth put to ftand or fill by their own Aftions, and the Death.
they fufFer'd was for their Tranfgreflions. Every OiFence they committed againll the Law,
did by this Covenant bind Death upon them. 'Tis not eafy to conceive that God Ihould give
them a Law, to the end Sin and Guilt fhould abound amongft them ; but yet he might and
did give them a Law, that the Offence which had Death annexed fhould abound, /. e. that
Death, which before was the declared Penalty but of one Offence, fhould to the ]tvi% be made
the Penalty of every Breach by the Sandtion of this new Law; which was not a Hardfhip, but
a Privilege to them. For in their former State, common to them with the reft of Mankind,
Death was unavoidable to them. But by the Law they had a Trial for Life: Accordingly our
Saviour to the young Man, who asked what he fhould do to obtain eternal Life, anfwers, Keep
the Commandments. The Law increafmg the Offence, in this Senfe had alfo another Benefit, viz..
That the Jews perceiving they incurred Death by the Law, which was ordained for Life, might
thereby, as by a School-mailer, be led to Chrifl to feck Life by him. This St. Paul takes
notice of. Gal. iii. 24.

"= TlAeJ.^U(/M is another word, fliewing St. PauPs having an eye in what he fays here, to
what he faid in the foregoing Verfes. Our Bibles tranflate it Offence; it properly fignifics Fall,
and is ufed in the foregoing Verfes, for that Tranfgreffion which by the pofitivc Law of God
had Death annexed to it, and in that Senie the Apollle continues to ufe it here alfo. There
w:xs but one fuch Sin before the Law given by Mo/es, viz. Jdam's eating the forbidden Fruit.
But the pofitive Law of God given to the Ifraelites made all their SinsYuch, by annexing the
Penalty of Death to each TranlsieiTion ; and thus the Offence abiunded, or was increafed bv the
La\v.

L 1 2 neis

ROMANS.

. PylR^PHRjlSE. ' rEXT.

nefs of God where Sin ^ with Death annex-
ed to it did aboand, Grace did much more a-
a I bound =. That as Sin had reigned or ftew-d .a'iirla.hrtv^r'
its Mailery in the Death ot the IjraeTites^ who might gnce reign through
were under the Law, 'io Grace in its turn righteoufneis unto eternal

'. . ^.^ life, by Jelus Lhrilt our

might reign, or ihevv its Maltery, by jaltity- Lord.
ing them from all thofe many Sins which they
had committed, each whereof by the Law
brought Death with it, and \o beftowing on
them the Righteoufnefs of Faith, inflate them
in eternal Life, through Jefus Chriil our Lord.

NOrES,

^ Sin. That by Sin St. Paul means here fuch Failure, as by the Saniflion of a pofitlve Law
had Death annexed to it, the beginning of the next Verfe fhews, where it is declared to be fuch
Sin as reigned in or b\ Death ; which all Sin doth not, all Sin is not taxed at that rate, as ap-
pears by ver. 13. fee Note. The Article join'd here both to (^^-^ufxa. and etuoL^va, for it is
7B f^^'KJC'^'Jus., and >) ttuapiia, the Offence and the Sin, limiting the general Signification of
thofe Words to fome particular fort, feems to point out this Senfe. And that this is not a mere
groundlefs Criticifm, may appear from cvr. 12, & 13. where St. Pa:// uks ttfyutf 77 z in thefe two
difFerent Senfes, with the Diftinftion of the Article and no Article.

■-' Grace might much more abound. The reft of Mankind were in a State of Death only for one
Sin of one Man. This the Apoftle is exprefs in, not only in the foregoing Verfes, but clfe-
where. But thofe who were under the Law (which made each Tranfgreffion they were guilty of
mortal) were under the Condemnation of Death, not only for that one Sin of another, but al-
fo for every one of their own Sins. Now to make any cne righteous to Life from many, and
thofe his own Sins, befides that one that lay on him before, is greater Grace, than to beftow
on bim Juftincation to Life only from one Sin, and that of another Man. To forgive the Pe-
nalty of nunv Sins, is a greater Grace th.in to remit the Penalty of one.

SECT.

ROMANS. z6i

S E C T. VI K 3.

C II A P. VI. 1 — 23.

CON-TENTS.

ST. "^^w/ having in the foregoing Chapter very much magnified
Free Grace, by Ihevving that all Men having loft their Lives
by Jdam's Sin, were by Grace through Chriit reftored to Life a-
gain ; and alfo as many of them as believed in Chrift, were re-
eftablifhed in Immortality by Grace ; and that even the Jews
who by their own TrefpafTes again ft the Law had forfeited their
Lives over and over again, were alfo by Grace reftored to Life
Grace fuperabounding where Sin abounded, he here obviates a
wrong Inference, which might be apt to mi (lead the Convert Gen-
tiles, ( VIZ. ) Therejore let us continue in Sin, that Grace may abound.
The contrary whereof he (hews, their very taking upon them the
Profeflion of Chriftianitv, required of them by the very initiating
C'jremony of Baptifm, wherein they were typically buried with
Chrift, to teach them that they, as he did, ought to die to Sin *
and as he role to live to God, they fhould rife to a new Life of
Obedience to God, and be no more Slaves to Sin in an Obedience
and Refignation of themfelves to its Commands. For if their Obe-
dience were to Sin, they were VafLds of Sin, and would certainly
receive the Wages of that Mufter, which was nothing but Death :
But if they obeyed Righteoufnels, i. e. fincerely endeavoured
after Righteoulhefs, though they did not attain it, Sin ihould
not have Dominion over them, by Death, /. f. fhould not brin^-
Death upon them. Becaufe they were not under the Law
which condemned them to Death for every Tranfgreflion \ but
under Grace, which by Faith in Jefus Ciiiift jaftiiied them to
eternal Life from their many Tranfgrefiions. And thus he fhews
the Gentiles not only the no Necefluy, but the Advantage of their
not being under the Law.

What

ROMANS.

PARAPHRASE.

WHat fhall we fay then? Shall we conti-
nue in Sin that Grace may abound ?
God forbid : How can it be that we ^, who
by our embracing Chriftianity have renounced
our former fmful Courfes, and have profefTed a
Death to Sin, fhould live any longer in it ?
For this I hope you are not ignorant of, that
we Chriftians, who by Baptifm were admit-
ted into the Kingdom and Church of Chrift,
were baptized g into a Similitude of his
Death; We did own fome kind of Death by
being buried under Water; which being buri-
ed with him, /. e. in Coutormity to his Burial,
as a Confeilion of our bein^ dead, was to fig-
nify, that as Chrift was raifcd up from the
Dead into a glorious Life with his Father, even
fo we, being raifcd from our typical Death and

TEXT.

W/Hat fii all we fajr
VV then? flull we
continue in fin, that grace
may abound ?

God forbid : how Ihall
we that are dead to fin^
live any longer therein ?

Know ye not that fo
many of us as were bap-
tized into Jefus Chrill:,
were baptized into his
death ?

Therefore we are buri-
ed with him by baptifm
into death: that like as
Chrift was raifed up from
the dead by the glory of
the Father, even fo wc

N 0 r E S.

2 '' We, 2. e. I and all Converts to Chriftianity. St. Paul in this Chapter fhews it to be the
Profeflion and Obligation of all Chriftians, even by their Baptifm, and the typical Signification
of it, to be dead to Sin, and alive to God, /. e. as he explains it, not to be any longer VafTals
to Sin in obeying our Lufts, but to be Servants to God in a fincerc Purpofe and Endeavour of
obeying him. For whether under the L.iw, or under Grace, whoever is a Vail'al to Sin, /. e.
indulges himfelf in a compliance to his fmful Lufts, will receive the Wages which Sin pays, i.e.
Death. This he ftrongly reprcfcnts here to the Gentile Converts of Rome, ( for 'tis to them he
fpeaks in this Chapter) that they might not miftake the Slate they were in, by being not under
the Law, but under Grace; of which, and the Freedom and Largenefs of it, he had fpoken
fo much, and fo highly in the foregoing Chapter, to let them fee, that to be under Grace was
not a State of Liccnfc, but of exaft Obedience in the Litention and Endeavour of every one
under Grace, though in the Performance they came fhort of it. This ftrifl Obedience, to
the utmoft reach of everv one's Aim and Endeavours, he urges as ncceflarv, becaufe Obedience
to Sin unavoidably produces Death ; and he urges as reafonable tor this very Reafon, that they
were not under the Law, but under Grace. For as much as all the Endeavours attcr Righte-
oufnefs of thofe who were under the Law was loft Labour, ftnce any one flip forfeited Lil'e : Bat
the fmcere Endeavour? after Righteoufnefs of thofc who were under Grace, were fare to faccccd
to the attaining the Gift of eternal Life.

3 ° Aia. in the Hclleniftick Greek fometimcs fignifics into, and fo our Tranflition renders
it, 2 Pit. ii. 3. And if it he net fo taken here, the Force of St. P.iu/'s Argument is loft,
which is to fl'.cw ir/to wlint State of Life we ought to be raifcd out of Baptifm, in Similitude
and Conformity to that State of Life Chrift was raifed into from the Gra\c.

Burial

TEXT.

alfo fhould walk in new-
nefs of Life.

For if we have been
planted together in the
likencfs of his Death :
we fhall be alfo in the
likenefs of his refurredi-
on :

Knowing this, that our
old man is crucified with
him, that the body of fin
might be deltroyed, that
henceforth wc fhould not
ferve fin.

For he that is dead, is
freed from. fin.

ROMANS.

PARAPHRASE.

Burial in Baptifm, fhould lead a new fort of
Life wholly different from our former in fome
Approaches towards that heavenly Life that
Chrift is rilen to. For if we have been ingraf-
ted into him in the Similitude of his Death,
we fhall be alfo in a Conformity to the Life
which he is enter'd into by his Refurre£lion.
Knowing this, that we are to live lb, as if our
Old Man, our wicked and corrupt flefhly
felf ^ which we were before, were crucified
with him, that the Prevalency of our carnal
finful Propenfities which are from our Bodies,
might be deftroyed, that henceforth we fhould
not ferve Sin ' as Vaffals to it. For he that
is dead is fet free from the Valfalage ^ of Sin,
as a Slave is from the VafTalage of his Maftcr.

Chap. Vr.

NOTE S.

6 *■ Set Ga/. V. 24. Eph. iv. 22- Col. ii. ii. 1 Pet. iv. i.

' It will conduce much to the undcrftanding of St. Pau/ in this and the two folio^ving Cliap-
ters, if it be minded that thefe Phrafes, to ferve Sin, to be Servants of Sin, Sin reign in our mortal Bo-
dies, to obey Sin in the Lufis tf our Bodies, to yield our Members Inflritments cfUnrighteoufnefs unto
Sin, or Servants eflJncltaiinefs, and to Iniquity unto Iniquity, to be free from Righteoufnefs, to walkf
live, or to he after the F/efh, to be carnally minded, all fignify one and the fame thing, viz. the
giving our felvcs up to the Condu(n; of our finful, carnal Appetites, to allow any of them the Com-
mand over us, and the Conduft and Prevalency in determining us. On the contrary, that
walking after the Spirit, or in Netvnefs of Life, the Crucifixion of the Old Man, the DeJlruSiion
tf the Body of Sin, the Deliverance from the Body of Death, to be freed from Sin, to be dead to
Sin, alive unto God; to yield \'ourfelves unto God, as thofe who are alive from the dead; yield
your Members Servants of Righteoufnefs unto Holinefs, or Inflruments of Righteoufnefs unto God ;
to be Servants of Obedience unto Righteoufnefs, made free from Sin, Servants of Righteoufnefs ; to
be after the Spirit, to be fpiritually minded, to mortify the Deeds of the Body, do all fignify i.
conftant and flcady Purpofe, and fincere Endeavour to obey the Law and Will of God in every
thing; thefe fevcral Expreflions being ufcd in fcvcral places, as bcfl; fcrvcs the Occafion, and il-
luflrates the Senfe.

7 '•* The Tenor of St. PauTs Difcourfe here fhews this to be the Scnfc of this Verfe ; and to
be afi'ured that it is fo, we need go no farther than ver. 11, 12, 13. lie makes it his Bufinefs
in this Chapter, not to tell them what they certainly and unchangeably are, but to e.xhort them
to be whr.t thev o'.:ght, and are engaged to be by becoming Chriilians, viz. that they ojght
10 emancip.'.te thcmfclves from the Valialage of Sin ; not that they .vcre fo emancipated vvitliout
anv danger of Return, for then he could not have laid what he docs, ver. i, 12,13. which fuppo-

.fes it in their Pov.xr to continue in their Oo'jdiencc to Sir., or return 10 that Waifalage if they
'would.

2 ' Now

1 1

ROMANS.

PJRAP HRASE.

Now if we underftand by our being buried in
Baptifm, that we died with Chrift, we cannot
but chink and believe, that we fhould live a
Life conformable to his ; knowing that Chrift
being raifcd from the dead, returns no more to
a mortal Life, Death hath no more Dominion
over him, he is no more lubjcct to Death.
For in that he died, he died unto Sin : i.e. up-
on the account of Sin once ' for all: But his
Life now after his Relurcdion, is a Life
wholly appropriated to God, with which Sin
or Death fhall never have any more to do, or
come in reach of In like manner do you alfo
make your reckoning, account your lelves
dead to Sin *", freed from that Mafter ; fo as
not to fuffer your felvcs any more to be com-
manded or employed by it, as if it were ftill
your Mafter; but alive to God, /. e. that it is
your Bufinels now to live wholly for his Ser-
vice, and to his Glory ", through Jelus
Chrift our Lord. Permit not therefore Sin to
reign over you, by ^ your mortal Bodies,
which you will do if you obey your carnal

NOTES.

TEXT,

_ Nov.- if we be dead i
^vith Chriil:, we believe
that we fhail alfo live with -
him :

Knowing that Chrift (
being railed from the dead,
dieth no more; death hath
no more dominion over
him.

For in that he died, he K
died unto fin once : but in
that he liveth, he liveth
unto God.

Likeuife reckon ye alfo i
yourielves to be dead in- ■
deed unto fin; but alive "
unto God through Jefus
Chriil; our Lord.

Let not fin therefore i
reign in your mortal body,
that ye fliould obey it in
the lulls thereof.

10 ' See I^M. IX. 26—28. I Pet. iv. 1, 2,

1 1 '^ Si;i is here fpoken of as a Perfon, a Profopopreia made ufe of all through this and the
following Chapter, which muft be minded if we will underftand them right. The like Exhor-
tation upon the fame ground, fee i Pet. iv. i— -3.

" See Ga/. ii. 19. 2 Cor. v. 15. Rom. vii. 4. The Force of St. Pau/'s Argument here feems to
be this; In your Baptifm you are engaged into a Likenefs of Chrift's Death and Refurreftion. He
once died to Sin, fo do you count your felves dead to Sin. He rofe to Life, wherein he lives
wholly to God, fo muft your new Life, after your Refurrcdion from your typical Burial in the Wa-
ter, be under the Vaftalage of Sin no more, but you muft live entirely to the Service of God, to
whom you are devoted in Obedience to his Will in all things.

12 "In yoi/r v'.ortal Bodies, iv in the Apoftle's Writings often fignifies iv- And he here, as alfo
in the following Chapter, ver. 18, & 24. and ellewhere, placing the Root of Sin in the Body,
his Scnfe fccms to be. Let not Sin reign over you by the Liijls of your mortal Bodies.

Lufts:

rExr.

13 Neither yield ye your
members as inflruments of

I unrighteoufnefs unto j(ln:
but yield your fclves unto
God, as thole that are
alive from the dead ; and
your members as inflru-
ments of righteoufnefs un-
to God.

14 For fin fhall not have
dominion over you : for
ye are not under the law,
but under grace.

15 What then } fliall we
fm, becaufe we are not

RO MANS.

PARAPHRASE.

Lufts: Neither deliver up your Members P
to Sin, to be employ'd by Sin, as Inflruments
of Iniquity, but deliver up yourfelves unto
God, as thofe who have got to a new Life
from among the Dead q, and chnfing him
for your Lord and Mafter, yield your Mem-
bers to him, as Inftrumens of Righteoalhefs.
For if you do fo, Sin fhall not have Dominion
over you >■, you ftiall not be as its Slaves, la
its Power, to be by it delivered over to Death.
* For you are not under the Law in the legal
State, but you are under Grace, in the Goipel-
ftate of the Covenant of Grace. What then,
Ihail we fin becaufe we are not under the

NO'TE S,

13 P Sinful Lufls, at Icaft thofe to which the Gentiles were mofl: eminently enflaved,
fcem fo much placed in the Body and the Members, that they axe called the Memberj,
Co/, iii. 5.

^ 'Ek nxfiuv. From among the dead. The Gentile World were dead in Sins, Eph.u. i, ^.
Col.xi. 13. thofe who were converted to the Gofpel were raifed tp Life from among thofe
4ead.

14 ■■ Sinjhallfiot have Dominion over you, i, e. Sin Ihall not be your abfolute Mafter to dif-
pofe of your Members and Faculties in its Drudgery and Service as it pleafes ; you fhall not be
tinder its Controul in abfolute Subjeftion to it, but your own Men that are alive, and at your
own Difpofal, unlefs by your own free Choice you enthral your felves to it, and by a volun-
tary Obedience give it the Command over you, and are willing to have it your Mafler. It
muft be remernbrcd, that St. Paul here, and in the following Chapter, perfonates Sin as flri-
ving with Men for Maflcry to deilroy them.

» For. The Force of St. PauPs Reafoning here ftands thus : You are obliged by your taking
on you the Profeffion of the Gofpel, not to be any longer Slaves and VafTals to Sin, nor to be
under the Sway of your carnal Luib, but to yield yourfelves up to God to be his Servants in x
conftant and fincere Purpofe and Endeavour of obeying him in all things ; this if you do, Sin
fhall not be able to procure your Death ; for you Gentiles are not under the Law which con-
demns to Death for every the leaft Tranfgreffion, though it be but a flip of Infirmity ; but by
your Baptifm are entred into the Covenant of Grace, and being under Grace, God will accept
of your fincere Endeavours, in the place of exaft Obedience, and give you eternal Life through
lei'us Chrift; but if you by a willing Obedience to your Lulls make your felves VafTals to Sin,
Sin, as the Lord and Mafter to whom you belong, will pay you with Deaths the only Wagej
that Sin pays.

M m

Law,

266

Chap. VI.

ROMANS.

PA REPHRASE.

Law, but under the Covenant of Grace * ?
God forbid. . Know ye not that to whom you
fubje£t your felves " as Vaffals, to be at his
beck, his Vaflals you are whom you thus obey,
whether it be of Sin, which Vaffalage ends in
Death ; or of Chrift in obeying the Golpel, to
the obtaining of Righteoufnefs and Life. But
God be thanked, that you who were the Vaf-

TExr.

under the law, but under
grace ? God forbid.

Know ye not, that to 16
whom ye yield yourfelves
fervants to obey, his ler-
vants ye are to whom ye
obey ; whether of fin un-
to death, or of obedience
unto righteoufnefs ?

But God be thanked, ij
that ye were the fervants

N 0 r E s.

15 ' What is meant by being u?jder Grace, is ep.fily underftcod by the undoubted and obvious
Xlcaning of the parallel Phrafe under the Law. They, 'tis unqucrtion'd, were under the Lazv,
who having by Circumcifion, the Ceremony of Admittance, been received into the Common-
wealth of the Jews, owned the God of the Jews for the'.r God and King, profefTing Subjeftion
to the Law he gave by Mofes. And fo, in like manner, he is tinder Grace, \vho having by Bap-
tifm, the Ceremony of Admittance, been received into the Kingdom of Chrili, or the Society
of Chriftians, called by a peculiar Name the Chrillian Church, owns Jcfus of Nazareth to be
the Meffias his King, profcffing Subjeftion to his Law dclivcr'd in the Gofpel. By which it is
plain, that being under Grace is fpoken here, as being under the Law is, in a political and na-
tional Senfe. For whoever was circumcifed, and owned God for his King, and the Authority
of his Law, ceafed not to be a Jew or A'Icmber of that Society by every or any Tranfgrellion of
the Precepts of that Law, fo long as he own'd God lor his Lord, and his Siibjeftion to that
Law; fo likewife he who by Baptifm is incorporated into the Kingdom of Chrift, and owns
him for his Sovereign, and himfelf under the Law and Rule of the Gofpel, ceafes not to be a
Chriftian, though he offend againft the Precepts of the Gofpel, till he denies Chrift to be his
King and Lord, and renounces his Subjeftion to his Law in the Gofpel. But God, in taking a
People to himfcif to be his, not doing it barely as a temporal Prince, or Head of a politick So-
ciety in this World, but in order to his having as many as in obeying him perform the Conditions
necefTarv, his Subjefts for ever in the State of Immortality reliored to them in another World,
has, fuice the Fall, ercfled two Kingdoms in this World, the one of the Jews immediately i:nder
himfelf, another of Chriftians under his Son Jefus Chrift, for that farther and more glorious End
of attaining eternal Life; which Prerogative and Pr'vilege of eternal Life does not belong to the
Society in general, nor is the Benefit granted nationally to the whole Body of the People of ei-
ther of ihefe Kingdoms of God, but perfcnaJly to fuch of them who perform the Conditions re-
quired in the Terms of each Covenant. To thofe who are Jews, or under the Law, the Terms
are perfect and compleat Obedience co every Tittle of the Law, Do this and live To thofe who
are Chriftians, or under Grace, the Terms are fincere Endeavours after perfcft Obedience, though
not attaining it, as is m^uiifeft in the remaining part of this Chapter, where St. Paul acquaints
thofe who ask whetiier they pall fin, becaufe they are not urder the Law, but under Grace; that
though they are under Grace, yet they v. ho obey Sin, are the Vaflals ot Sin ; and thofe who are
the Vaflals of Sin flial! receive iJc.th, the Wages o! Sin.

16 ''^■m.YJ^VA, Obedicnet. * That which he calls here fimply \)7m.yu^v. Obedience, he in other
places calls w/7c>ciH Trisif-sr, Obedience of Faith ^ and varetxew Titf X^'^"' Obedience of Cbrijf,
meaning a Reception of the Golpel of Chrift.

fl'.S

RO MANS.

TEXT.

of iin ; but ye have obey-
ed from the heart that
form of Doflrine which
was delivered you.

1 8 Being then made free
from lin, ye became the
fervants of righteoufnefs,

19 I fpeak after the man-
ner of men, becaufe of
the infirmity of your flefh ;
for as ye have yielded
your members Servants to
uncleannefs, and to ini-
quity, unto iniquity j e-
ven {o now yield your
members fervants to righ-
teoufnefs, unto holinefs.

20 For when ye were the
fervants of lin, ye were
free from Rightcoufnefi.

PARAPHRASE.

fals of Sin, have fincerely, and from your Heart,
obeyed fo as to receive the Form, or be call
into the Mould of that Dodrine under whole
Diredion or Regulation ^ you were put,
that you might conform your felves to it.
Being therefore fet free from the VafTaUge of
Sin, you became the Servants or Vaflals of
Righteoufnefs y. (I make ufe of this Meta-
phor of the palling of Slaves from one Mailer to
another, ^ well known to you Rjomansy the
better to let in my meaning into your Under-
Handings that are yet weak in thefe Matters,
being more accuftomed to flefhly than fpiritual
things ) For as you yielded your natural *
Faculties obedient flavilh Inftruments to Un-
cleannefs, to be wholly employed in all man-
ner of Iniquity ^, fo now ye ought to yield
up your natural Faculties to a perfect and rea-
dy Obedience to Righteoufnefs. For when you
were the Vaflals of Sin, you were not at all
fubjed to, nor paid any Obedience to Righte-
oufnefs : Therefore by a parity of Reafon, now
Righteoufnefs is your Mafter, you ought to

2(^7

Chap. vr.

N 0 r E s.

17 " 'E/j 0;/ :T«pecA)'3ifTE, unto lohtch ytu were delivered \ No harfli, but an elegant Exprefllon,
if we obferve that St. Paul here fpeaks of Sin and the Gofpel, as of two Mafters, and that thofe
he writes to were taken out of the hands of the one, and delivered over to the other, which they
having from their Hearts obeyed, were no longer the Slaves of Sin, he whom they obeyed being
by the Rule of the foregoing Verfe, truly their Mailer.

18 '£/bA<u^7t T« cOx^/os-iuiji, Ye became the Slaves of Righteoufnefs. This will feem an harfh
Expreflion, unlefs we remember that St. Paul going on Hill with the Metaphor of Mailer and
Servant, makes Sin and Righteoufnefs here two Pcrfons, two diftindl Mafters, and Men paffing from
the Dominion of the one into the Dominion of the other.

19 '• ^A.v^.u-7nvov K<i.yj>, I fpeak after the manner of Men. He had fome reafon to make fome
little kind of Apology, for a Figure of Speech which he dwells upon (juitc dgwa to the end of
this Chapter.

* Members, fee ch. vii. 5. Note.

'' T» Iniquity unto Iniquity, fee Note, cb. i. 17.

M m 2 ^/

2d8 ROMANS.

PARAPHRASE. TEXT.

Chap Vr.

0.1

pay no Obedience to Sin. What Fruit or Be-
nefit had you then in thofe things, in that
Courle of Things, whereof you are now afha-
med ? For the end of thofe things which are
done in Obedience to Sin is Death. But now
being fet free from Sin, being no longer Val^
fals to that Mafter, but having God now for
your Lord and Matter, to whom you are be-
come Subje<Sts or Vaflals, your Courfe of Life
tends to Hoiinefs, and will end in everlafting
Life. For the Wages ^ that Sin pays is
Death : But that which God's Servants receive
from his Bounty, is the Gift ^ of eternal
Life through Jefus Chrift our Lord.

What fruit had ye then 21
in thole things whereof
ye are now afhamed ? for
the end of thofe things is
death.

But now being made 22
free from fin, and become
fervants to God, ye have
your fruit unto olinefs,
and the end everlafting
lie.

For the wages of (in is 3j
death : but the gift of God
is eternal life, through
Jcfus Chrift our Lord.

NOTES.

±3 ' *rhe JFages cf Sin, does not fignify here the Wages that is paid for finning, but the Wa-
ges that Sin pays. This is evident not only by the Oppofition that is put here in this Verfe
between rhe Wagfs of Sin and the Gift of God, viz. That Sin rewards Men with Death for
their Obedience ; but that which God gives to thofe, who believing in Jefus Chrift, labour
finccrely after Righteoufnefs, is Life eternal. But it farther appears by the whole Tenor of
St. PauPs Difcourfe, wherein he fpeaks of Sin as a Perfon and a Mafter, who hath Servants,
and is ferved and obeyed ; and fo the Wages of Sin being the Wages of a Perfon here, muft be
what it pays.

^ The Gift of Gcd. Sin pays Death to thofe who are its obedient Vaflals : But God rewards,
the Obedience of thofe, to whom he is Lord and Mafter, by the Gift of eternal Life. Their
utmoft Endeavours and higheft Performances can never entitle them to it of Right ; and fo it i»
£0 them not Wages, but a free Gift. See (hap. iv. 4.

SECT.

Chap.Vir.

ROMANS. z69

S E C T. VL A^ 4.

CHAP. VII. 1—25.

CONTENTS.

ST. Taul in the foregoing Chapter addreillng himfelf to the
Convert Gentiles, fliews them, that not being under the Law
they were oblig'd only to keep themfelves free from a VafTalage
of Sin, by a fincere Endeavour after Righteoufnefs, forafmuch as
God gave eternal Life to all thole who being under Grace, /. e. be-
ing converted to Chriftianity, did lb.

In this Chapter addrefling himfelf to thofe of his own Nation in
the Roman Church, he tells them, that the Death of Chrift ha-
ving put an end to the Obligation of the Law, they were at their
I Liberty to quit the Obfervances of the Law, and were guilty of no
Difloyalty in putting themfelves under the Gofpel. And here St.
^aulfhews the Deficiency of the Law, which rendered it necelTary
to be laid afide by the Coming and Reception of the Gofpel. Not
that it allowed any Sin, but on the contrary forbid even Concu-
pifcence, which was not known to be Sin without the Law. Nor
was it the Law that brought Death upon thofe who were under it,
but Sin, that herein it might Ihew the extream malignant Influ-
ence it had upon our weak flefhiy Natures, in that it could prevail
on us to tranfgrefs the Law ( which we could not bat acknowledge

• to be holy, jufl: and good ) though Death was the declared Penalty
of every Tranfgrefllon : But herein lay the Deficiency of the Law
as fpiritual, and oppofite to Sin as it was, that it could not mafter
and root it out, bat Sin remained and dwelt in Men as before, and

-by the Strength of their carnal Appetites, which were not fubdued
by the Law, carried them to Tranfgrellions that they approved
not. Nor did it avail them to difapprove or ftruggle, fince though
the bent of their Minds were the other way, yet" their Endeavours
after Obedience delivered them not from that Death which their
Bodies or carnal Appetites, running them into Tranfgreflions
brought upon them. That Deliverance was to be had from Grace'
by which thofe who patting themfelves from under the Law into
the Gofpel-State, were accepted, if with the bent of their Minds

3 • they

270

ROMANS.

Ch^vlL they fincerely endeavour'd to ferve and obey the Law of God
though fometimes through the Frailty of their Fiefh they fell into
Sin.

This is a farther Demonftration to the Converted Gentiles of
Romey that they are under no Obligation of fubmitting themlelves
to the Law, in order to be the People of God, or partake of the
Advantages of the Gofpel, fince it was neceflary even to the Jews
themfelves to quit the Terms of the Law, that they might be de-
livered from Death by the Gofpel. And thus we fee how fteddily
and skilfully he purfues his Defign, and with what Evidence and
Strength he fortifies the Gentile Converts againll all Attempts of
the Jews, who went about to bring them under the Obferyances of
the Law of Mofes.

PARAPHRASE.

Have let thofe of you who were formerly
Gentiles, fee that they are not under the
aw, but under Grace ^ : I now apply my
felf to you, my Brethren of my own Nation ^,
who know the Law. You cannot be ignorant
that the Authority of the Law reaches or con-
cerns a Man s fo long as he liveth and no
longer. For ^ a Woman who hath an Hul-

TEXr.

Now ye not, bre-
thren, (for I fpeak
to them that know the
law ) how that the law
hath dominion over a man
as long as he liveth ?

For the woman which
hath an husband, is bound

NOTES,

1 "^ See ehap. vi. 14.

* That his Difcourfe here Is addrefled to thofe Converts of this Church, who were of the
Jewifh Nation, is fo evident from the whole Tenor of this Chapter, that there needs no more
but to read it with a little Attention to be convinced of it, efpecially ver. 1,4,6.

2 Kvetdiei T» ctf'w «Ttf, Hatb Dominion over a Man. So we render it rightly: But I imagine
we underftand it in too narrow a Senfe, taking it to mean only that Dominion or Force which
the Law has to compel or reftrain us in things which we have otherwife no mind to; whereas it
feems to me to be ufed in the Conjugation Hiphil, and to comprehend here that Right and
Privilege alfo of doing or enjoying, which a Man has by Vertue and Authority of the Law,
which all ceafes as foon as he is dead. To this large Senfe of thefe Words, St. PauPs Ex-
preflions in the two next Verfes feem fuited ; and fo underllood, have a clear and eafy Meaning,
as may be feen in the Paraphrafe.

2 *> For. That which follows in the 2d Verfe, is no Proof of what is faid in the ill Vcrfe,
either as a Reafon or an Inllance of it, unlefs wjca^jh be taken in the Senfe I propofe, and then
the whole Difcourfe is cafy and uniform.

band,

by the law to her husbnnd,
fo long as he liveth: hut
if the husband he de?,d,
Jhe is loofed from the law
of her husb.md.

3 So then if while her
hu-^band liveth, fhe be
married to another man,
fhc Hiall be called an adul-
terefs : but if her huf-
band be dead, fhe is free
from that law ; fo that
fhe is no adulterefs, tho'
fhe be married to another
man.

j^ Wherefore, my bre-
thren, ye alfo are become
to the law by the

RO MANS.

PARAPHRASE.

band, is bound by the Law * to her living
Husband \ but if her Husband dieth, (he is
loofed from the Law which made her her Hui-
band's, becaufe the Authority of the Law
whereby he had a Right to her, ceafed in re-
fped of him as loon as he died. Wherefore fhe
fnall be called an Adulterefs, if while her Hul-
band liveth fhe become another Man's. But
if her Husband dies, the Right he had to her
by the Law ceafing, fhe is freed from the Law,
fo that fhe is not an Adulterefs, though Ihe be-
come another Man's. So that even ye, my
Brethren ^% by the Body of Chrift ^, are
become dead "^ to the Law^ whereby the Do-
minion

271

Ch. vir.

1^. 0 r E s.

* 'A-ra Tx rojU^ *n h^li. From the Law of her Husbn?id. This ExprefHon confirms the Senfc
above-mentioned. For it can in no Senfe be termed the Lazo of her Husband, but as it is the
Law whereby he has the Right to his Wife. But this Law, as far as it is her Husband's Law,
as far as he has any Concern in it, or Privilege by it, dies with him, and fo fhe is loofed from
it.

4 *= K(W uf/f^V» ^ ^^fi^ ^ ^^fo, is not added here by Chance, and without any Meaning,
but fhews plainly that the Apoftic had in his Mind feme Perfon «r Perfons before-mentioned,
who were free from the Law; and that muft be cither the Woman' mentioned in the two fore-
going Vcrfes, as free from the Law of her Husband, becaufe he was dead ; or elfe the Gentile
Converts, mentioned chap. vi. 14. as free from the Law, becaufe they were never under it. If
we tliink it) refers to the Woman, then St. PauPs Senfe is this ; Te are alfo free from the Law,
as zvell as j'uch a Woman, and ma') without any Imputation fubje£t yourfelves to the GofpeL If we
take )i^ to re*er to the Gentile Converts, then his Senfc is this ; Even ye alfo, my Brethren,
are free from the Law as we! I as the Gent He Converts, and as much at liberty to fubjett yourfelves
to th'! Gofpel as they. I confefs myfclf moll inclin'd to this latter, both becaufe St. Paul\ main
drif"t is to fhcw, that both Jews and Gentiles are wholly free from the Law; and becaufe e Sa-
ra-m5i/7\ T&r -oM^, Ye have been made dead to the Lazv, the Phrafe here us'd to exprefs that
Freedom, feems to refer rather to the ill Verfe, where he fays, The Law hath Dominion over a
M.rn as long as he liveth, implying and no longer, rather than to the two intcr\-ening Verfes,
where he f.'ys, not the Death of the Woman, but the Death of the Husband fets the Woman
free ; of which more by and by.

' By the B'^ds) of Chrift, in which you as his Members died with him ; fee Col. :i. 20. and fo
by a lile Figure Believers are faid to be circumcifed with him. Col- ii. 11.

"' Are become dead to the Law. There is- a great deal of needlefs Pains taken by fome to
rec. ncile this Saying cf St. Paul to the two immediately preceding Verfes, which they
fappofe do require he fhculd have faid here what he does ver. 6. viz. that the law was dead,
;hut fo the Pcri'ons here fpcken of might rightly anfwcr to the Wife, who there reprefentt

them>

271 ROMANS.

Ch. VII.

^-'^^ PARAP HRASE. rEKT.

minion of the Law over you has cenfed, that ^"'^y °f ^^"(^'' ^^^^ y*

_ , , /• 1 • rk i- 1 1 T> • • Inould be married to ano-

you Ihould lubject your lelves to the L^ominion thcr, even to him who is
of Chrift in the Gofpel, which you may do raifed from the dead, that

., 1 -r> J r -Di ^u T we fhould bnng forth

wih as much Freedom trom Blame, or the im- f^uit unco God.

putation of Difloyalty ", as a Woman whofe

Hasband is dead, may without the Imputation

of Adultery marry another Man. And this

making your feJves another's, even Chrift's,

who is rilen from the dead, is, that we •

Ihould bring forth Fruit unto God P. For

NOTES,

them. But he that will take this Paflage together, will find that the firft part of this 4th Verfe
refers to err. i. and the latter part of it to ver. 2, k 3. and confequcntly that St. jPaul had
fpoken improperly, if he had l;iid what they would make him fay here. To clear thii, let us
look into St. Piv/Ps Reafoning, which plainly ftands thus ; The Dominion of the Lazv over a Man
ceafes zvhen he is dead, ver. i . Ton are become dead to the Lazv by the Body of Chrift, ver, 4.
And fo the Dominion of the Laio over you is ceafed i then you are free to put your/elves under th(
Dominion of another, which can bring on you no Charge oj Dijloyalty to him who had before the
Dominion over you, any more than a Woman can be charged tvith Adultery, zvhen the Dominion of
her former Husband being ceafed by his Death, Jhe rnarrieth htrfelf to another Man. For the \J(^
of what he fays, ver. 2, & 3. is to fatisfy the Jews, that the Dominion of the Law over then\
being ceafed by their Death to the Law in Chrift, they were no more guilty of Difloyalty br
putting themfclves wholly under the Law of Chrill in the Gofpel, than a Woman was guilty
of Adultery, when the Dominion of her Husband ceafing, fhe gave herfclf up wholly to ano^
ther Man in Marriage.

" Difoyalty. One thing that made the Jews fo tenacious of the Law was, that they looked
wpon it as a Reward from God, and a Difloyalty to him their King, if they retain'd not th^
Law that he had given them. So that even thofe of them who embraced the Gofpel, thought
it ncceflary to obferve thofe Parts of the Law which were not continued, and as it were re*
cnaflcd by Chrift in the Gofpel. Their Miftake herein is what St. Paul, by the Jnftance
of a Woman marrying a Second Husband, the former being dead, endeavours to convince thenj
cf.

° We. It may be worth our. taking notice of, that St. Paul having all along from the be-
ginning of the Chapter, and even in this \ery Sentence faid Te, here with neglefl of Grammar
on a fudden changes it into We, and fays, that zve Jhould, &c. I fuppofe to prefs the Argu-
ment the ftronger, by fliewing himfelf to be in the fame Circumftances and Concern with
them, he being a Jew as well as thofe he fpoke to.

P Fruit unto Cod. In thefe Words St. Paul vifibly refers to chap. vi. 10. where he faitij,
that Chrift In that he liveth, he liveth unto Gcd ; and therefore he mentions here his being rai-
fed Jrom the dead, as a Realon for i\\c\r bringing forth Fruit unto Cod, i.e. living to the Ser-
vice of God, obeying his Will to the utmoft of tJicir Power, which is the fame that he fays,
fhap. viii. 1 1.

when

ROMANS. 2.75

Ch. VIL

rEXi. PARAPHRASE, "^"^

For when we were in vvhen we wcre after fo flefhly "^ a manner un- c

the fleih, the motions of , , t i i 1 /- • •

iins which were by the "^i" the i.aw, as not to Comprehend the ipin-
kw, did work in our tual meaning of it, that direded us to Chrift
fVukuntodcath.'"^ '^^^ ^^^ Ipiritual end of the Law, our iinful Luft "^

that remained in us under the Law s, or in
the State under the Law, wrought in our
Members, /. e. ikt our Members and Facul-
ties t on Work in doing that whofe end was

NOTES,

5 <> P^hn we were in the Flejh. The Underftanding and Obfervance of the Law in a bare
literal Senfe, without looking any farther for a more fpiritual Intention in it, St. Paul calls be-
ing in the Fiejh. That the I.aw had befides a literal and carnal Senfe, a fpiritual and evangelical
Meaning, fee 2 Cor. iii. 6, & 17. compared. Read alio ver. 14, 15, 16. where the Jews in the
Flefh are dcfcribed; and what he fays of the ritual Part of the Law, fee Heb. ix. 9, 10 which
whilft they lived in the Ohfcrvance of, they were in the Flefh. That Part of the Mofaical Law
was wholly about flefhly things. Col. ii. 14—23. was feated in the Flefh, and propofed no other
but temporal flefhly Rewards.

■■ YlA^fMtiO. r cLf^Pvior, VitQTuWy PaJJions of Sin, in the Scripture Greek (wherein the Ge-
nitive Cafe of the Subftantive is often put for the Adjedlive) finful PaJJions or Lujls.

* T* t/)rt T« .'o.otb, which tvere by the Latv, is a very true literal Tranflation of the Words,
but leads the Reader quite away from the Apoftle's Senfe, and is fain to be fupported ( by
Interpreters that fo undcrlland it) by faying that the Law excited Men to fin by forbidding it. A
llrange Imputation on the Law of Godj fuch, as if it be true, mufl make the Jews more de-
filed with the Pollutions fet down in St. Pd///'s black Lift, chap. i. than the Heathens them-
fclves. But .^erein they w;ll not find St. Paul of their Mind, who befides the vifible Diltin-
flion wherewith he fpeaks of the Gentiles all through his Epiftles, in this refpe;fi: doth here,
ver. 7. declare quite the contrary ; fee alfo i Pet. iv. 3, 4. If St. PauF?. Ufe of the Prepofltion
J)aL a little backwards in this very Epiitle wcre remember'd, this and a like PafTage or two
more in this Chapter would not have fo harfh and hard a Senfe put on them as they have. T«/
'm';^0VTniv // tttipuC^jcjoi, our Tranflation renders, chap. iv. 1 1 that believe though they be not
circumeifed; where they make ii ety^iCv^cu, to iignify during the State, or during their being
under Uncircumcifion. If they had given the fame Senfe to Jid ^o(/a here, which plainly
fignifies their being in the contrary State, /. e. under the Law, and render'd it, finful Af-
fediovs which they had, thd' they zoere under the Laza, the Apoftle's Senfe here would have
been Q.\(y, clear, and conformable to the Defign he was upon. This Ufe of the word //* I
think we may find in other Epiftles of St. Paul, to. //<fc t5 otoix&t^, 2 Ccr. v. 10. may polTi-
bly with better Senfe be underitood of things done during the Body, or during the bodily State,
than by the Body; and fo i Tim. ii. 15. Jtct -nKio^iicis, during the State of Child-bearing. Nor
is this barely an Helleniftical.Ufe of Sia; for the Greeks themfelves fay cA" r.fy.i^ai, during
the Day; and fict yoititi, during the Night. And fo I think Jiei rk Iviyj^if^h, Eph. iii. 6.
fhould be underftood to fignify in the Time of the Gofpel, or under tiie Gofpel-Difpenfa-
tion.

' Members here doth not fignify barely the fieflily Parts of the Bcdy in a reilrainM Senfe,
but the animal Faculties and Powers, all in us that is employed as an Inftrumcnt in th.e Works of
the Flefh, which are reckon'd up. Gal. v. X9---21. fome of which do not require the Members
of our Bcdy, taken in a itricfl Senfe for the outw.ard grofs Parts, but only the Faculties of our
Minds for their Performance.

N n Death.

2-74

Ch. VII.

ROMANS.

PARAP'HRASE. tEXX

But now we are deli- 6
vered from the law, that
being dead wherein we
were held ; that we fhoiild
ferve in newnefs of fpirit,
and not in the oldnefs of
the letter.

What fhall ^ve fay then ? 7
is the law fin ? God for-
bid. Nay, I had not
known fin, but by the
law : for I had not known

Death ". Bat now the Law under which we
were heretofore held in Subjcclion being dead
we are let free from the Dominion of the Law,
that we (hould periorm our Obedience as un-
der the new ^^ and fpiritual Covenant of the
Gofpel, wherein there is Remiilion of Frail-
ties, and not as ftill under the old Rigor of the
Letter of the Law, which condemns every one
who does not perforin exad Obedience to eve-
ry tittle ^. What fhall we then think, that
the Law, becaul'e it is let afide, was unrighte-
ous, or gave any allowance, or contributed a-
ny thing to Sin y ? By no means ; For the
Law on the contrary tied Men ftrider up from

NOTE S,

" Kci^Tnipofiiaai t^ Suvctra, Bringing forth Fruit unto Death, here is oppofed to bringing
forth Fruit unto God, in the end of the foregoing Veath. Death here being confider'd as «
"Alafter whom Men ferve by Sin, as God in the other place is confider'd as a Matter, who gives
life to them who ferve him in performing Obedience to his Law.

6 "■■ In Nezvnefs of Spirit, i. e. Spirit of the Law, as appears by the Antithefis, Oldnefs of
the Letter, i. e. Letter of the Law. He fpeaks in the former part of the Verfe of the Law as
feeing dead, here he fpeaks of it being revived again with a new Spirit. Chrift by his Death
abolifhed the Mofaical Law, but revived as much of it again, as was ferviceable to the Ufc of
his fpiritual Kingdom under the Gofpel, but left all the Ceremonial and purely Typical Part
dead, Col. ii. 14 18. The Jews were held before Chrift in an Obedience to the whole Let-
ter of the Law, without minding the fpiritual meaning which pointed at Chrift. This the Apo-
file calls here ferving in the Oldnefs of the Letter, and this he tells them they fhould now leave,
as being freed from it by the Death of Chrift, who was the end of the Law for the attaining of
Righteoufnefs, ch. x. 4. /. e. in the fpiritual Senfe of it, which 2 Cor. iii. 6. he calls Spirit, which
Spirit, ver. 16. he explains to be Chrift. That Chapter and this Verfe here give light to one a-
nother. Serving in the Spirit then is obeying the Law, as far as it is revived, and as it is expLiin'd
by our Saviour in the Gofpel, for the attaining of Evangelical Righteoufnefs.

^ That this Senfe alfo is comprehended in not ferving in the Oldnefs of the Letter, is plain from,
■what St. Paul fays, 2 Cor. iii. 6. fhe Letter killeth, but the Spirit giveth Life. From this
killing Letter of the Law, whereby it pronounced Death for every the leaft Tranfgreftion, they
were alfo delivered, and therefore St. Faul tells them here, ch. viii. 15. that they have not recei-
^•ed the Spirit of Bondage again to fear, i. e. to live in perpetual Bondage and Dread under the
inflexible Rigor of the Law, under which it was impoflible for them to expeft ought but Death.

7 ' Sin. That Sin here corriprehends bolh thcfe Meanings exprellcd in the Paraphrafe, appears
from this Verfe, where the Striftnefs of the Law againft Sin is aflcrtcd in its prohibiting of Defircs,
aadfrom ver. iz- where its Reditude is afTcrted.

Sin,,

TEXr.

]uft, except the law had
faid. Thou fhalt not co-
vet.
8 But fin taking occallon
by the commandment,
wrought in me all man-
ner of concupifcence. For
without the law fia was
dead.

ROMANS.

PARAPHRASE.

Sin, forbidding Concupilcenfe, which they did
not know to be Sin but by the Law. For
I ^ had not known Concupifcence to be Sin,
unlefs the Law had faid, Thou Jh ah not covet.
Neverthelefs Sin taking Oportunity ^ during
the Law ^, or whilft I was under the Com-
mandment, wrought in me all manner of Con-
cupilcence: For without the Law Sin is dead,
f not able to hurt me j And there was a time.

NOTE S.

* /. The Skill St. Paul ufes in dexteroufly avoiding as much as poffible the giving Offence
to the Jews, is very vifible in the word / in this place. In the beginning of this Chapter,
where he mentions their Knowledge in the Law, he fays 77. In the 4th Verfe he joins himfelf
with them, and fays ff^e. But here, and fo to the end of this Chapter, where he reprefents the
Power of Sin, and the Inability of the Law to fubdue it wholly, he leaves them out, and fpeaks
altogether in the firit Perfon, tho' it be plain he means all thofe who were under the Law.

8 ^ St. Paulhzxe, and all along this Chapter, fpeaks of Sin as a Perfon endeavouring to com-
pafs his Death ; and the Senfe of this Verfe amounts to no more but this, that in matter of
Faft that Concupifcence which the Law declared to be Sin, remained and exerted itfelf in him,,
notwithftanding the Law. For if Sin, from St. Paul^ Profopopeia, or making it a Perfon»
fhall be taken to be a real Agent, the carrying this Figure too far will give a very odd Senfe to
St. PauPs Words, and, contrary to his Meaning, make Sin to be the Caufe of itfelf, and of
Concupifcence, from which it has its Rife.

^ See Note, ver. 5.

"^ Dead. It is to be remembved, not only that St. Paul all along this Chapter makes Sin %
Perfon, but fpeaks of that Perfon and himfelf as two incompatible Enemies, the Being and
Safety of the one confifting in the Death or Inability of the other to hurt. Without carrying
this in mind, it will be very hard to underftand this Chapter. For Inftance ; in this place
St. Paul had declared, ver. 7, that the Law was not abolifhed, becaufe it at all favour'd or pro-
moted Sin ; for it lays Reftraints upon our very Defircs, which Men without the Law did not
take notice to be fmful : Neverthelefs Sin perfiiling in its Defign to deftroy me, took the Op-
portunity of my being under the Law, to ftir up Concupifcence in me ; for without the Law^
which annexes Death to Tranfgreflion, Sin is as good as dead, is not able to have its Will oit
me, and bring Death upon me. Conformable hereunto St. Pitul fays, i Cor. xv. 56. ne Strength
of Sin is the Law, i. e. it is the Law that gives Sin the Strength and Power to kill Men.
Laying afide the Figure which gives a lively Reprefentation of the hard State of a well-minded
Jew under the Law, the plain Meaning of St. Paul here is this; " Tho' the Law lays a ftrifter
" Reftraint upon Sin than Men have without it, yet it betters not my Condition thereby, be-
" caufe it enables me not wholly to extirpate Sin, and fubdue Concupifcence, though it hath
" made every Tranfgreflion a mortal Crime. So- that being no more totally fecured from of-
*' fending under the Law than I was before, I am under the Law expofed to certain Death.'*
This deplorable Eftate could not be more feelingly expreffed than it is here, by making Sin.
( which ftill remain'd in Man under the Law) a Perfon who implacably aiming at his Ruin, cun-
ningly took the Opportunity pf ^xgiling Concupifcence in th«fe to. whom the Law had made it
inortal.

N n 2 once

Z'j6

Ch. vir.

ROMANS.

PARAPHRASE.

once ^ when I being without the Law, was
in a State of Life ; bat the Commandment co-
ming, Sin got Life and Strength again, and I
found my felf a dead Man ; And that very
Law which was given me for the attaining of
Life S was found to produce Death ^ to
me. For my mortal Enemy Sin taking the
Oportunity of my being under S the Law,
llew me by the Law, which it inveagled ^
me to difobey, i.e. TheFrailty and vicious In-
clinations of Nature remaining in me under the
Law, as they were before, able ftill to bring

TExr.

For I was alive with- g
out the law once : but
when the commandment
came, fin revived, and I
died.

And the commandment lo
which was ordained to
life, I found to be unto
death.

For fin taking occafiton n
by the commandment, de-

NorE s,

9 ^ rioTS, once. St. Paul declares there was a time once ^vhen he was in a State of Life.
When this was, he himfelf tells us, viz. when he was without the Law, which could only
be before the Law was given. For he fpeaks here in the Person of one of the Children of If-
rael, who never ceafed to be under the Law fince it was given. This Tixtii therefore muft de-
fign the Time between the Covenant made with Abraham and the Law. By that Covenant
Abraham was made Blejfed, i. e. delivered from Death. That this is fo, vid. Gnl. iii. 9, i^c.
And under him the Ijraelitei claim'd the Bleffing, as his Pofterity, comprehended in that Cove-
nant, and as many of them as were of the Faith of their Father, faithful Abraham, were blef-
fed with him. But when the Law came, and they put themfelves wholly into the Covenant of
Works, wherein each Tranfgrcfllon of the Law became mortaJ, then Sin recovered Life again,
and a Power to kill; and an Ijraelite now under the Law, found himfelf in a State of Death, a
dead Man. Thus we fee it correfponds with the Defign of the Apoftle's Difcourfe here. In the
fix firft Verfes of this Chapter he (hews the Jews that they were at Liberty from the Law, and
might put themfelves folely under the Terms of the Gofpel. In the following Part of this
Chapter he fliews thenrj, that it is neceffary for them fo to do ; fince the Law was not able to
deliver them from the Power Sin had to deftroy them, but fubjeftcd them to it. This Part of
the Chapter fhewing at large what he fays, chap. viii. 3. and fo may be iooked on as an Expli-
cation and Proof of it.

10 " That the Commandments of the Law were given to the Ifraelites, that they might
have Life by them ; fee Lev. xviii. 5. Matth. xix. 7.

^ The Law which was jufl, and fuch as it ought to be, in having the Penalty of Death an-
nexed to every TranfgrefTion of it, Ga!. iii. 10. came to produce Death, by not being able {o
to remove the Frailty of humjn Nature, and fubdue carnal Appetites, as to keep Men entirely
free from all Trefpafles againft it, the leaft whereof by the Law brought Death. See chap. viii.
3. Gal. iii. 21.

H P The Senfe wherein I underftand J/*' (7» ro/y.w, by the Lnzv, vcr. 5. is very much con-
firmed by /;* -^ cyTcAwf, in this and vcr. 8 by which Interpretation the whole Difcourfe is
made pliin, eafy, and confonant to the Apodle's Purpofc.

'' Inveagled. St. Paul feems here to allude to what Eve faid in a like Cafe, Gen. iii. 13. and
ufes the word dcaived in the fame Senfe fhe did, /. e. drew me in.

% me

rExr.

ceived me, and by it flew

me.

12 Wherefore the law is
holy ; and the command-
ment holy, and juft, and
good.

13 Was then that which is
good, made death unto
me ? God forbid. But fin
that it might appear fin,
working death in me by
that which is good; that
fin by the commandment
might become exceeding
finful.

RO MANS.

PARAPHRASE.

me into Tranfgreflions, each whereof was
mortal Sin, had by my being under the Law,
a iure Oportunity of bringing Death upon
me. So that '» the Law is holy, juft and
good, fach as the eternal, immutable Rule of
Right and Good required it to be. Was then
the Law, that in it felf was good, made Death
to me? No ^% by no means: Bat it was Sin
that by the Law was made Death unto me, to
the end that the Power ' of Sin might appear,
by its being able to bring Death upon me, by
that very Law that was intended for my Good,
that fo by the Commandment the Power "^ of

NOTE S.

1 2 '"095, /o that, ver. 7. he laid down this Pofition, that the Law was riot Shi, ver. 8, 9,
10, II. he proves it by fhewing, that the Law was very ftrift in forbidding of Sin, fo far as to
reach the very Mind and the internal Aifls of Concupifcence, and that it was Sin that remaining
under the Law (which annexed Death to every Tranfgreflion) brought Death on the Ifraelites,
he here infers, that the Law was not finful, but righteous, juji^ and good, juft fuch as by the
eternal Rule of Right it ought to be.

13 ^ No. In the five foregoing Verfes the Apoftle had proved, that the Law was not Sin.
In this and the ten following Verfes he proves the Law not to be made Death ; but that it was
given to fl^ew the Power of Sin which remain'd in thofe under the Law, fo flrong, notwith-
Itanding the L.iw, that it could prevail on them to tranfgrefs the Law, notwithftanding all its
Prohibition, \vith the Penalty of Death annexed to every Tranfgreffion. Of what \J{& this
Ihewing the Power of Sin by the Law w^s, we may fee. Gal. iii. 24.

' Th.U a,yM.c.-n^ m^ \Ij?-Sff 3.>m' etuafTtuhof, Sin e.xceedirg Jinfuly is put here to fignify the
great Power of Sin or Luit, is evident from the following Difcourfe, which wholly tends to
fliev.-, that let a Alan under the Law be right in his Mind and Purpofe, yet the Law in hi?
Members, /. e. his carnal Appetites, would carry him to the committing of Sin, tho' his Judg-
ment and Endeavours were averfe to it. He that remembers that Sin in this Chapter is alf
along reprefented as a Perfon whofe very Nature it was to feek and endeavour his Ruin, will not
find it hard to underftand, that the Apoftle here by Sin exceeding fififul, means Sin ftrenuoufly
exerting its finful, i. e. deftruftive Nature with mighty Force.

■" "Ifa •yivri-rt:, that Sin tnight become, i. e. might appear to be. 'Tis of Appearance he fpeaks
in the former Part of this Verfe, and fo it muft be underftood here, to conform the Senfc of the
Words, not only to what immediately precedes in this Verfe, but to the Apoltle's Defign in this
Ch-^pter, ^vhere he takes pains to prove that the Law was not intended any way to promote Sin;
and to underftand by thefe Words that it was, is an Interpretation that neither Holy Scripture
nor good Scnfe will allow. Tho' the facred Scripture fhculd not, as it does, give many Inftan-
CC3 of putting being for appearing. Vid. chap. iii. 20.

Sin

ROMANS.

PARAP HRASE.

Sin and Corruption in nic might be fhewn to

14 be exceeding great \ For we know that the
Law is fpiritual, requiring Actions quite oppo-
fite " to our carnal Aifeclion.s. But I am lb
carnal as to be enflaved to them, and forced
againft my Will to do the Drudgery of Sin, as
if I were a Slave that had been fold into the
hands of that my domineering Enemy. For
what I do is not of my own Contrivance.

ij ° For that which I have a Mind to I do
not \ and what I have an Averlion to, that I

16 do. If then my tranfgrefling the Law be what
I in my Mind am againft, it is plain the Con-
lent of my Mind goes with the Law, that it is

i 7 good. If ^Oy then it is not I a willing Agent of
my own free Purpofe that do what is contrary
to the Law, but as a poor Slave in Captivity,
not able to follow my own Underftanding and
Choice, forced by the Prevalency of my own
fmful Affections, and Sin that remains (lill in

iS me, notvvithftanding the Law. For I know
by woful Experience, that in me {y'lz^ in my
Flefh P, that part which is the Seat of Qds-

NOTES.

TEXT.

For we know that the '4
law is fpiritual : but I am
carnal, ibid under fin.

For that which I do, I i J
allow not : for what I
would, that I do not; but
what I hate, that do J.

If then I do that which i5
I would not, I confent
unto the law, that it is
good.

Now then, it is no more 1 7
I that do it, but fin that
dwelleth in me.

For I know that in me 1 8
(that is, in my flefh) dwel-
leth no good thing : for

14 " Ylvdiiiavytii, fpiritual, is ufed hereto fignify the Oppofition of the Law to our carnal
Appetites. The Antithefis in the following Words makes it clear.

I 5 ° 'Oti yivuaKa, I do not know, i.e. it is not from my own Underftanding or Forecaft of Mind.
The following Words, which are a Reafon brought to provethis faying, give it this Senfe. But if
i }ifU7Kju be interpreted, I do not approve, what in the next Words is brought for a Reafon will be
but a Tautology.

18 P St. /'/7A/confidershimfelf, and in himfelf other Men, as confifting of two part?, which
be calls Flejh and Mind, fee ler. 25. meaning by the one the Judgment and Purpofe of his Mind,
guided by the Law or right Reafon ; by the other his natural Inclination pufliing him to the Satis-
tadlion of his irregular finful Defires. Thefe he alfo calls, the one the Lazv of his Members, and
the other the Law of his Mind, ver. 23. and Gal. 5. 16, 17. a place parallel to the ten lalt Verfes
cf this Chapter, he calls the one Flejh, and the other Spirit. Thefc two are the Subjed of his
Difco. rfe in all this part of the Chapter, explaining particularly how by the Power and Prevalency
of the flefhly Inclinations, not abated by the Law, it comes to pafs, which he fays, ch. viii. 2, 3.
that the Law being tueak by reafn of the Fiejh, could notfet a Man free from the Power and Domini-
tn of Sin and Death.

nal

tExr.

to will is prefent with me,
but how to perform that
which is good, I find not.
in For the good that I
would, I do not : but the
evil which I would not,
that I do.

20 Now if I do that I would
not, it is no more I that
do it, but fin that dwel-
leth in me.

21 I find then a law, that
when I would do good,
evil is prefent with me.

22 For I delight in the law
of God, after the inward
man.

23 But I fee another law
in my members, warring
againft the law of my
mind, and bringing me

ROMANS.

PARAPHRASE.

nal Apetites, there inhabits no good. For in
the Judgment and Pnrpote of my Mind, I am
readily carried to a Conformity and Obedience
to the Law : but the Strength of my carnal Af-
fections not being abated by the Law, I am
not able to execute what I judge to be right,
and intend to perform. For the Good that is
my purpofe and aim, that I do not : But the
Evil that is contrary to my Intention, that in
my Practice takes place, /. e. I purpofe and aim
at univerfal Obedience, but cannot in fad at-
tain it. Now if I do that which is againft the
full bent and intention of me 4 my felf, it is
as I faid before, not I my true felf who do it^
but the true Author of it is my old Enemy Sin,
%vhich ftill remains and dwells in me, and I
would fain get rid of. I find it therefore as by
a Law fettled in me, that when my Intentions
aim at Good, Evil is ready at hand, to make
my Adions wrong and faulty. For that which
my inward Man is delighted with, that which
with Satisfaction my Mind would make its
Rule, is the Law of God. But I fee in my
Members ^ another Principle of Action equi-
valent to a Law ^ directly waging War a-

NOTES,

20 ^ *Ov bthtiiiya, I would not, 7 in the Greek is very emphatical, as is obvious, and denotes
the Man in that part which is chiefly to be counted himfelf, and therefore with the like Emphafis,
ver. 25. is called rtt/T^'? 5^a, / ;« y czunfeff.

23 • St. Pdul here and in the former Chapter, ufes the \\ord Members for the lower
Faculties and Affeftions of the animal Man, which are as it were the Inftruments of Ani-
ons.

s He having in the foregoing Verfe fpoken of the Law of God as a Principle of Adion, but yet
fuch a ^ had not a Power to rule and influence the whole Man fo as to keep him quite clear from Sin,
he here fpeaks oi natural Inclination as of a Li:-u, alfoa law in the Me/ubers, and a Law of Sin
in ihe 'iAembers, to fliew that it is a Principle f Operation in Men even under the Law, as fteady
and ccnltant in its D'redion and ImpuKt: to Sin, as the Law is to 01?edienve^ and failed not thro*
the Frailty of the Flelh often to prevail.

gainft

275?

Ch. VI J.

ROMANS.

PARAPHRASE. TEXT.

gainft that Law which my Mind would fol-
low, leading me captive into an unwilling Sub-
jedion to the conftant Inclination and Impulfe
of my carnal Appetite, which as fteadily as if
it were a Law, carries me to Sin. O miferable
Man that I am, who fhall deliver me t from
this Body of Death? The Grace of God "^

into captivity to the law
of fin, which is in my
members.

0 wretched man that I 24
am, who Ihall deliver me
from the body of this
death !

1 thank God, through 25

24 ^ What is that St. ?aul fo pathetically defires .to be delivered from ? The State he had been
defcribing was that of human Weaknefs, wherein notwithftanding the Law, even thofc who
were under it, and fincerely endeavoured to obey it, were frequently carried by their
carnal Appetites into the Breach of it. This State of Frailty he knew Men in this
World could not be deliver'd from. And therefore if we mind him, it is not that but the Con-
fequence of it, Death, or fo much of it as brings Death, that he enquires after a Deliverer from.
Who jhall deliver me, fays he, from this Body ? He does not fay of Frailty but af Death ? What
jball hinder that my carnal Appetites that fo often make 7ne fall into Sin, Jhall not bring Death
upon me, tvhich is awarded me by the Law ? And to this he mfwers. The Grace of God through our
Lord Jefus Chriji. 'Tis the Favour of God alone through Jefus Chrill: that delivers frail Man
from Death. Thofe under Grace obtain Life upon fincere Intentions and Endeavours after O-
bedience, and thofe Endeavours a Man may attain to in this State of Frailty. But good Intention
and fincere Endeavours are of no behoof againft Death to thofe under the Law, which requires
compleat and pundual Obedience, but gives no Ability to attain it. And fo it is Grace alone
through Jefus Chrift, that accepting of what a frail Man can do, delivers from the Body ofDeath.
And thereupon he concludes with Joy, So then I being now aChriftian, not any longer under the
Lazv, but under Grace, this is the State I am in, whereby I jhall be deliver'd from Death, Izvithmy
whole Bent and Intention devote my felf to the Law of God in jincere Endeavour after Obedience,
though m'i carnal Appetites are enflaved to, and have their natural Propenjity towards Sin.

25 " Our Tranflators read cv;^<tc/s-<y T&f ^«, I thank God: The Author of the Vulgar, ^fl(
*rv S\v, The Grace or Favour of God, which is the reading of the Clermont and other Greek Ma-
nufcripts. Nor can it be doubted which of thefe two Readings fhould be followed by one who con-
fiders, not only that the Apcftle makes it his bufinefs to ihcw that the Jews ftood in need of Grace
for Salvation, as much as the Gentiles : But alfo that /i-^' Grace of God is a dircftand appofite An-
fwer to who Jhall deliver me ? which if we read it, / thank God, has no Anl.ver at all ; an Omiffi-
on the like whereof I do not remember any where in St. Paul's way of Writing. This I am fure,
it renders the Pallage obfcure and imperfedl in it fclf. Bui much more difturbs the Senfe, if we
obferve the Illative therefore, which begins the next Verfe, and introduces a Conclufion e.ify and
natural, if the Queltion, who flpall deliver me ? has for anfwer. The Grace of God. Otherwife it
will be hard to lind Premifes from whence it c.-.n be drawn. For thus Ibnds the Argument plain
and eafy. Tl«: Law cannot deliver from the Body of Death, i. e. from thofe carnal Appetites
which produce Sin, and fo bring Death. But the Grace of God through Jefus Chrill, which par-
dons Lapfcs where there is fincere Endeavour after Righteoufnefs, delivers us from this Bodv that
it doth not dcllroy us. From whence naturally rckilts this Conclufion, There is tbcri fore now
no Gandemnation, tScc. Eut what it is grounded on in the other Reading, I confefs I do not fee.

through

ROMANS.

TEXr. PARAPHRASE.

Jefus Chrift our Lord, through Jefus Chrift our Lord. To comfort
myrdrfovM'; u^o! niy iclf therefore as that State requires for my
God; but with the fleih Dclivcrancc ffom Death, I my fcif '^ with full
the law of fin. Purpofe and fincere Endeavours of Mind, give

up my felf to obey the Law of God, thouf, h my
carnal Inclinations are enflaved, and have a
conftant Tendency to Sin. This is all I ^ can
do, and this is that and all what I being under
Grace is required of me, and through Chrill
will be accepted.

NOTE S.

^ 'AvTzi iyu, I myfe/f, i. e. J the Man, with all my full Refolution of Mind: 'At/TOfand
\yii might have both of them been fpared, if nothing more had been meant here than the Nomi-
native Cafe to AAcjJ)'<y; fee Note, ver. 20.

y AaA<jJ,V, I ferve, or I make my felf a Vajfal^ l. e. I intend and devote my whole Obedience.
The Terms of Life to thofe under Grace St. Pii:il tells us at large, chap. 6. are SiK^o-yiwxt tS
iTiKMoawJif, and -itJ ^a, to become Vaflals to Righteoufnefs and to God; confonantly he fays
here, djiii i')(>>, I tnsfelf, I the Man, being now a Chriflian, and fo no longer under the
Law, but under Grace, do what is required of me in that State; /IsiAcsL'fc', I become a Vaffal to
the Law of God, /. e. dedicate myfelf to the Service of it, in fincere Endeavours of Obedi-
ence ; and fo auTOf "r^<^, I the Man, fliall be deliver'd from Death: for he that being under
GrLice makes himfelf a Vaffal to God in a ftcady Purpofe of fincere Obedience, Ihall from him
receive the Gift of eternal Life, though his carnal Appetite, which he cannot get rid of, ha-
ving its Bent towards Sin, makes him fometimes tranfgrefs ; which would be certain Death to
him, if he were flill under the Law. See chap. vi. 18, and 22.

And thus St. Paul having fliewn here in this Chapter, that the being under Grace alone,
without being under the Law, is necelTiry even to the Jews, as in the foregoing Chapter he
had (hewn it to be to the Gentiles, he hereby demonftratively confirms the Gentile Converts in
their Freedom from the Law, which is the Scope of this Epiftle thus far.

O o SECT.

ROMANS.
SECT. VII.

CHAP. VIII. 1—39.

CO N T E NTS.

ST.'?^?//having, ch,6. Ihewn that the Gentiles who were not under
the Law, were faved only by Grace, which required that they
Ihould not indulge themfelves in Sin, but fteadily and fincerely en-
deavour after perfed Obedience : Having alfo, cb. 7. fhevvn that
the Jews, who were under the Law, were alfo faved by Grace
only, becaufe the Law could not enable them wholly to avoid Sin,
which by the Law was in every the leaft flip made Death ; he in this
Chapter ihews, that both Jews and Gentiles who are under Grace,
i, e. Converts to Chriftianity, are free from Condemnation, if they
perform what is required of them; and thereupon he fets forth the
Terms of the Covenant of Grace, and prefTes their Obfervance, viz,
not to live after the Flefh, but after the Spirit, mortifying the
Deeds of the Body ; foralrnuch as thole that do io are the Sons of
God. This being laid down, he makes ufe of it to arm them with
Patience againft Affliclions, affuring them, that whilft they remain
in this State, nothing can feparate them from the Love of God.
nor fhut them out from the Inheritance of eternal Life with Chrift
in Glory, to which all the Sufferings of this Life bear not any the
leaft Proportion.

PARAPHRASE, TEXr.

Here is therefore ^ now ^ no Condem- T^here is therefore
nation ^ to, /. e. no Sentence or Death

NOTES.

1 ^ therefore. This is an Inference drawn from the Jail Verfe of the foregoing Chap-
ter, where he faith, that it is Grace that delivers from Death, as we have ahcady ob-
terved.

* New. Now that under the Gofpel the Law is abolifli'd to thofe who entertain tlie
Gofpel.

' The Condemnation here fpoken of, refers to the Penalty of Death annexed to every Tranf-
greflion by the Law, whereof he had difcQurfcd in the foregoing Chapter,

fhall

TEXT

tion to them which aie
in Chrift Jefus, who^walk
not after the flefh, but af-
ter the Spirit.

For the law of the Spi-
rit of life in Chr:lt Jekis,
hath mads me free from
the law of fm and death.

For what the law could

ROMANS.

PARAPHRASE.

283

Ch. virr.

fliall pals

Chrilllans

pais upon thole who are v^tinitians ^, n
io be they obey ^ not the finful Lufts of the
Flefh, but follow with Sincerity of Heart the
Dictates of the "= Spirit ^ in the Gofpel.
For the s Grace of God which is effectual to
Life has let me free from that Law in my
Members which cannot now produce Sin in me
unto Death K For this (viz. the delivering
us from Sin) being beyond the Power of the

N 0 r E S.

^ In Chriji Jefus, exprefled chap. vi. 14. by under Grace, and Gal. iii. 27. by having put ofi
ChriJ}, all which ExprefTions plainly fignify, to any one that reads and confiders the Places, the
profefling the Religion, and owning a Subjeftion to the Law of Chrift, contain'd in the Gofpel;
which is, in fhort, the Profeffion of Chriftianity.

^ Yiiei-T!O.Te (P , Walkirig, or who zvalk, does not mean that all who are in Chrift Jefus do walk
not after the Fle/h, but after the Spirit; but all who being in Chrift Jefus, omit not to walk fo.
This, if the Tenor of St. PauTs Difcourfe here can fuiter any one to doubt of, he may be fatif-
fied, is fo from ver. 13. li ye live after the Flefli. The j^ he there fpeaks to, are no lefs than
thofe that, chap. i. 6, 7. he calls the Called of Jefus Chrifl, and the Beloved of God, Terms
equivalent to being in Jefus Chrifl, fee chap. vi. 12— 14. Gal. v. 16 — 18. which Places compa-
red together, fticw that by Chrift we are deliver'd from the Dominion of Sin and Luft; fo that it
fhall not reign over us unto Death, if we will fet ourfelves againft it, and fincerely endeavour
to be free : A voluntary Slave who enthrals himfelf by a willing Obedience, who can fet
free ?

= Flefh and Spirit fcem here plainly to refer to F/efh, wherewith, he hy?, he fervcs Sin, and
Mind wherewith he ferves the Law of God, in the immediately preceding Words.

f Walking after the Spirit, is, z-er. 13. explained by mortifying the Deeds of the Body through
the Spirit.

2 ^ That it is Grace that delivers from the Law in the Members, which is the Law of Death,
is evident from chap. vii. 23--25. why it is called a Law, may be found in the Antithefis to
the Law cf Sin and Death, Grace being as certain a Law to give Life to Chriftians that live
not after the Flefh, as the Influence of fmful Appetites is to bring Death on thofe who are not
under Grace. In the next place, why it is called the Law of the Spirit of Life, has a Reafon,
in that the Gofpel which contains this Doiflrine of Grace, is dift.itcd by the fame Spirit that
raifcd Chrift from the dead, and that quickens us to Newnefs of Life, and has for its End the
conferring of eternal Life.

^ The Law of Sin and Death. Hereby is meant that u-hich he calls the I^w in his Members,
chap. vii. 23. where it is called the Law of Sin; and cvr. 24. it is called the Body of Death,
from which Grace delivers. " This is certain, that no body who confiders what St. Paul has
faid, ver. 7, & 13. of the foregoing Chapter, can think that he can cill the Law of Mofes, the
Law of Sin, or the Lazv of Death. And that the Law of Mofes is not meant, is plain from his
Reafoning in the very next Words. For the Law of Mcfes could not be complain'd of as being
weak, for not delivering thofe under it from its felf ; yet its Weaknefs might, .ind is all along,
chap. vii. as well as ver. 3. complain'd of, as not being able to deliver thofe under it from their
carnal finful Appecites, and the Prevalence of them.

Oo 2

Law,

ROMANS.

PARAPHRASE. rEXT.

Law, which was too weak ^ to tnafter the -yXo",g*"he''M,:
Propeniities of the Flefh, God lending his bon God fending his own Son
inFlefh, that in all things except Sin, was like i" ^^'^ li^enefs of finful
unto our frail finful Flelh ^^ and fending '
him alfo to be an Offering "^ for Sin, he put
to Death, or extinguilhed cr fuppreffed Sin "

NOTES,

3 ' Weak ; the Weaknefs, and as he there alfo calls it, the Unprofitablenefs of the Law, is again
taken notice of by the Apoftle, Heb. vii. i8, 19. There were two Defeds in the Law where-
by it became unprofitable, as the Author to the Hebrews fays, fo as to make nothittg^ perfe^.
The one was its inflexible Rigor, againft which it provided no Allay or Mitigation; it left no
place for Atonement ; the leaft Slip was mortal; Death was the inevitable Punifhment of Tranf-
greffion by the Sentence of the Law, which had no Temperament: Death the Offender muft
fjfFer, there was no Remedy. This St. P^a/'s Epiftles are full of; and how we are delivered
from it by the Body of Chrifl, he fhews, Heb. x. 5—10. The other Weaknefs or Defedl: of
the Law was, that it could not enable thofe who were under it, to get a Mailery over their Flefh,
or flefhly Propenfities, fo as to perform the Obedience required. The Law exafted compleat
Obedience, but afforded Men no Help againfl: t'reir Frailty or vicious Inclinations. And this
reigning of Sin in their mortal Bodies, St. Paul fhews here how they are delivered from, by the
Spirit o"f Chrifl enabling them, upon their fincere Endeavours after Righteoufnefs, to keep Sin
under in their mortal Bodies in conformity to Chrift, in whofe Flefh it was condemned, execu-
ted, and perfeftly extinfl, having never had there any Life or Being, as we fhall fee in the
following Note. ' The Provifion that is made in the New Covenant againfl both thefe Defefts
of the Law, is in the EpiiUe to the Heirezvs exprcffed thus : God will make a new Covenant
with the Houfe of Ifrael, wherein he will do thefe two things; He -will write his Law in their
Hearts, and he will be merciful to their Iniquities. See Heb. viii. 7-— 12.
^ See Heb. iv. 15.

1 Kef/, and, joins here in the Likcnefs, Sec. with to be an Offering ; whereas if and be made to
copulate fending and condemned, neither Grammar nor Senfe would permit it : nor can it be
imagined the Apoflle fliould fpeak thus : God fending his Son, and condemned Sin : But God
fending his czvn Son in the Likenefs of finful Flep, and fending him to be an Offering for Sin,
with very good Senfe joins the ALinner and End of his fending.

^ ri'.e' A/MLpnof, which in the Text is tranflated/sr Sin, fignifics an Offering for Sin, as the
Margin of our Bibles takes notice: See 2 Cor. v. 21. Heb. x. 5— -10. So that the plain Senfe
is, God fent his Son in the Likcnefs of fuful Flef>, and fent him an Offering for Sin.

" KaT5>£/!/y«, condemned. The Profopopeia, whereby Sin was confidercd as a Perfon all the fore-
going Chapter, being continued on here, thi condemning of Sin here cannot mean, as fome
would have it, that Chrill was condemned for Sin, or in the place of Sin ; for that would be
to fave Sin, and leave that Perfon alive which Chrifl came to deflroy. But the plain Meaning
is, that Sin itfelf was condemned or put to Death in his Flefli, i. e. was fuffer'd to have no Liic
nor Being in the Flefh of our Saviour: He was in all Points tempted as we are, yet without
Sin, Heb. iv. 15. By the Spirit of God the Motions of the Flelh were fupprefTcd in him. Sin
was crufhed in the Egg, and could never fallen in the leaft upon him. This farther appears to
be the Senfe by the following Words. The Antithefis between n^TVLiqiifJut, ver. i. and tr^rixf/ifi
herCj will alfo fhew why that Word is ufed here to exprcfs the Death or No being of Sin in
our Saviour, 2 Cor. v. 2. i Pet. ii. 22. Tliat St. /'tf/// fometiraes uf(:s Condemnation for putting
to Death, fee chap. v. i6, & 18.

ROMANS.

rEXr, PARAPHRASE.

flefh, and for fin condemn- j^ the Flefli, /. 6. fending his Son into the
^'rhaTthe righteoufnefs World with the Body wherein the Flelh could
of the law might be fui- ncver prevail to the prodncina; of any one Sin,

filled in lis, who walk not ^ ., ^ _ i rp, . , ^,. ■[-,•' , \

after the flefh, but after to the end, That Under this Example ot

the fpirit. Flelh ^ vvhcrein Sin was perfectly mafter'd

' t'l^f io^y'S:. 'ind excluded from any Life, the moral Redi-

things of the fleni : but tudc of the Lavv^ might be conformed to ^ by

they that are after the ^^^^ abandoning the Lults of the Flelh,

ipint, the things of the ' /-. • j r ^^^'-^y

fpirit. follow the Guidance of the Spirit in the Law

6 For to be carnally mind- of our Mlnds, and make it our bufinefs to live

ed, IS death J but to be p , t-.i r. i r , r^ . . -^

not alter the tlelh, but after the Spirit. For
as for thofe who i are ftill under the Diredi-
on of the Flefh and its finful Appetites, who
are under Obedience to the Law in their Mem-
bers, they have the Thoughts and Bent of their
Minds fet upon the things of the Flefh, to o-
bey it in the Lufts of it : But they who are
under the fpiritual Law of their Minds, the
Thoughts and Bent of their Hearts is to fol-
low the Didates of the Spirit in that Law.
For ' to have our Minds fet upon the Satif^
faction of the Lufts of the Flefh, in a flavifh
Obedience to them, does certainly produce and

N 0 r E s.

4 » T3 J)/.aJuuA ffv fo//», 7he Righteoufnefs of the Law. See Note, chap. ii. 26.

P Fulfilled does not here fignify a compleat exaft Obedience, but fuch an unblameable Life, by
fincere Endeavours after Righteoufnefs, as fhews us to be the faithful Subjefts of Chrift, exempt
from the Dominion of Sin, fee chap. xiii. 8. Gal. vi. 2. A Defcription of fuch who thus ful-
filled the Righteoufnefs of the Law, we have Luke i. 6. As Chrift in the Flefh was wholly ex-
empt from all Taint of Sin, fo we by that Spirit which was in him fhall be exempt from the
Dominion of our carnal Lufts, if we make it our Choice and Endeavour to live after the Spirit,
irr. 9, 10, II. For that which we are to perform by thac Spirit, is the Mortification of the
Deeds of the Body, ver. 17.

t, '^ 0\ yQ} OTt'eKo, oi'TE<, Thofe that are after the Flefh, and thofe that are after the Spirit^
are the fame with thofe that walk after the Flefh, and after the Spirit. A Defcription of thefe
two different Sorts of Chriftians, fee Gal. v. 16— -26.

6 ' For joins what follows here to ver. 1. as the Reafon of what is here laid down, (viz.)
Deliverance from Condemnation is to fuch Chriftian Converts only, who walk not after the Flefh,
but after the Spirit* For, iffc.

bring

289

Ch. vjir-

zS6

ch. viir.

ROMANS.

PARAPHRASE. TEXT.

bring Death Upon us: but ourfettingour felves
ferioufly and fincerely to obey the Didates
and Direction of the Spirit, produces Life *
and Peace, which are not to be had in the
contrary carnal State, Becaufe to be carnally
minded ^ is dire£l Enmity and Oppofition a-
gainft God ; for fuch a Temper of Mind, given
up to the LuftsoftheFlelh, is in no Subjedion
to the Law of God, nor indeed can be ", it
having a quite contrary Tendency. So then
^ they that are in the FJelh, /. e. under the
flelhly Difpenlation of the Law y, without
regarding Chrift the Spirit of it, in it cannot

pleafe

ipirtually minded, is life
and peace :

Becaufe the carnal mind 7
is enmity againft God :
for it is not fubjed to the
law of God, neither in-
deed ca-i be.

So then they that are 8
in the Flefh, cannot pleafe
God.

NOTES.

* See Gal. vi. 8.

7 ' ^^vnfjut >?■ (Ttt^ui, fliould have been tranflated here /£7/5^r<7r«^//y w/W^y, as it is in the fore-
going Verfe, which is juftified by tpci/'i<jj n 'f aa^/joi, do mind the things of the Flejh, ver. 5.
which fignifies the employing the Bent of their Minds, or fubjedling the Mind entirely to the ful-
iilling the Lulls of the Flelh.

" Here the Apoftle gives the Reafon why even thofe that are in Chrift Jefus, liave received the
'Gofpel, and are Chrillians (for to fuch he is here fpeaking) arc not faved unlefs they ceafe to walk
after the Flefli, becaufe that runs direflly counter to the Law of God, and can never be brought
into t^onformity and Subjedtion to hii Commands. Such a fettled Contravention to his Precepts
cannot be fufFer'd by the fupream Lord and Governor of the World in any of his Creatures, with-
ont foregoing his Sovereignty, and giving up the eternal immutable Rule of Right, to the over-
turning the very Foundations of all Order and moral Redlitude in the intelleftual World. This
even in the Judgment of Men themfelves will be always thought a necelTary piece of Jullice for the
keeping out of Anarchy, Difordcr and Confufion, that thofe refra<Elory Subjefls who fet up their
own Inclinations for their Rule againft the Law, which was made to rellrain thofe very In-
clinations, fhould feel the feverity of the Law, without which the Authority of the Law, and Law-
maker, canno':bepreferved.

8 " This is a Conclufion drawn from \\hat went before. The whole Argumentation Hands
thus : They that are under the Dominion of their carnal Lulls cannot pleafe God ; therefore they
who are under the carnal or literal Difpenfation of the Law, cannot pleafe God, becaufe they have
not the Spirit of God : Now 'tis the Spirit of God alone that enlivens Men fo as to enable them
to call off the Dominion of their Lulls. See Gal. iv. 3 6.

^ Oj if cv^id ov-ni, ^hey tbat,are in the Flejh. He that fhall confider that this Phrafe is applied,
xb. vii. 5. to the Jews, asreJling in the bare literal or carnal Senfe and Obfervance of the Law,
will not be avcrfe to the undcrllanding the fame Phrafe in the fame Senfe here, which I think is
the only place befides in the New Tellamcnt, v.here ci* cth? ;a «I) is ufcd in amoral Senfe.
This J dare fay, it is hard to produce any one Text, wherein 7t) it imfujis ufed
?o fignifie a Man's being under the Power of his Lulls, which is the Senfe

wherein

TEXT.

f) But ye are not in the
flefh, but in the fpirit, if
fo be that the fpirit of
God dwell in you. Now
if any man have not the
fpirit of Chrill, he is
none of his.

[ o And if Chrift be in you,
the body is dead becaufe
of fm ; but the fpirit is
life, becaufe of righteouf-
nefs.

[ \ But if the fpirit of him
that raifed up Jefus from
the dead, dwell in you;
he that raifed up Chrift
from the dead, fliall alfo
quicken your mortal bo-

RO MAN S.

PARAPHRASE.

pleafe God. But you arc not In that State of
having all your Expedation from the Law, and
the Benefits that are to be obtain'd barely by
that, but are in the fpiritual State of the Law,
i. e. the ^ Gofpel, which is the end of the
Law, and to which the Law leads you. And
^o having received the Gofpel, you have there-
with received the Spirit of God : For as many
as receive Chrift, he gives Power to become
the a Sons of God : And to thofe that are his
Sons God gives his Spirit ^. And if Chrift
be In you by his Spirit, the Body is dead as to
all Adivity to Sin *^, Sin no longer reigns in
it, but your finful carnal Lufts are mortified.
But the Spirit ^ of your Mind liveth, u e. is
enlivened in order to Righteoufnefs, or living
righteoufly. But if the Spirit of God who had
Power able to raife Jefus Chrift from the dead,
dwell in you, as certainly it does, he that rai-
fed Chrift from the Dead, is certainly a-
ble, and will by his Spirit that dwells in
you, enliven even f your mortal Bo-
dies,

287

Ch. VIII-

I£

NOTES.

wherein it is and muft be taken here, if what I propofe be rejefied. Let it be alfo remembred
th.\t St. Paul mzlsi it the chief Bufmefs of this Epiftle (and he feldom forgets the Defion he
is upon) to perfuade both Jew and Gentile from a Subjection to the Law, and that the Aro-u-
ment he is upon here, is the Weaknefs and Infufficiency of the Law to deliver Men from the
Pov.'cr of Sini and then perhaps it will not be judg'd that the Interpretation I have given of
thefe Words is altogether remote from the Apoftle's Senfe.

9 ^ See 2 Cor. iii. 6-- 18. particularly v(r. 6, 13, 16.
•' See yobn i. 12,
^ See Ga/. iv. 6.

10 "^ See cbap. vi. i — 14.
20. Efh. iv. Z2, 23. Co/, ii.

See Ep/j. iv. 23.

which explains this place, particularly ver. 2, 6, u, t.
II. Sc iii. 8---10.

G.V.

II '^ To l-.ad us into the true Senfe of this Veric, we need only obferve, that St. PauJ
having in the four firft Chapters of this Epiftle fhewn, that neither Jew nor Gentile could be
juftified by liic Law ; and in the fifth Chapter, how Sin enter'd into the World by Jt/cj^/i, and
reigned by L*<;ath, from which 'twas Giaq^, and not the Law, that dcliver'd Men : Jn the

288 ROMANS.

Ch. VIII.

NOTE S.

fixth Chapter he fheweth the Convert Gentiles, that though they were not under the Law,
but under Grace, yet they could not be faved, unlefs they call off the Dominion of Sin, and
became tlie devoted Servants of Rightcoufnefs, Vv'hich was what their very Baptifm taught
and required of them: And in Cbap. vii. he declares to the Jews the Weaknefs of the Law,
which they fo much flood upon ; and fhews that the Law could not deliver them from the
Dominion of Sinj that Deliverance was only by the Grace of God, through Jeftis Chrifl:
from whence he draws the Confequence which begins this eighth Chapter, and fo goes on
with it here in two Branches, relating to his Difcourfe in the foregoing Chapter, that compleat
it in this. The one is to fhew, that the Law of the Spirit of Life, /. e. the new Covenant in
the Gofpel, required that thofe that are in Chriil Jefus fhould live not after the Flefh, but after
the Spirit. The other is to fhew how, and by whom, fmce the Law was weak, and could not
enable thofe under the Law to do it, they are enabled to keep Sin from reigning in their mortal
Bodies, which is the San6\ification required. And here he fhews, that Chrillians are delivered
from the Dominion of their carnal fmful Lufts by the Spirit of God that is given to them,
and dwells in them, as a new quickning Principle and Power, by which they arc put into the
State of a fpiritual Life, wherein their Members are made capable of being made the Liflru-
ments of Rightcoufnefs, if they pleai'e, as living Men alive now to Righteoufnefs, fo to employ
them. If this be not the Senfe of this Chapter to ver. 14. I defire to know how cc^ex Zv in
the firft Verfe comes in, and what Coherence there is in what is here faid. Befides the Con-
nexion of this to the former Chapter contained in the Illative Therefore, the very Antithefis of
the ExprefTions in one and t'other, fhew that St. Paul in writing this very Verfe, had an eye
to the foregoing Chapter. There it was 5in that dzoelleth in me, that was the a<fl:ive and over-
ruling Principle : Here it is the Spirit of God that dwellcth i7i you, that is the Principle of your
fpiritual Life. There it was, who f^all deliver me from this Body of Death ? Here it is, God
by his Spirit fiali quicken your mortal Bodies, i.e. Bodies, which as the Seat and Harbour of
fmful Lull?; tliat pofFefs it, are indifpofed and dead to the Actions of a fpiritual Life, and have
a natural Tendency to Death. In the fame Senfe, and upon the fame account he calls the Bo-
dies of the Gentiles their mortal Bodies, chap. vi. iz. where his Subjefl is as here. Freedom
from the Reign of Sin, upon which account they are there ftiled, ver. 13. JUve from the dead.
To make it yet clearer, that it is Deliverance from the Reign of Sin in our Bodies that
St. /*/?«/ fpeaks of here, I defire any one to read what he favs, chap. vi. i---i4. to the Gen-
tiles on the fame Subjeft; and compare it \vith the 13 firfl Vcrfes ©f this Chapter; and
then tell me whether they have not a mutual Correfpondencc, and do not give a grc
light to one another? If this be too much Pain.s let him at leaft read the two nextVerfc:.
and fee how they could polTibly be, as they are, an Inference from this nth Verfe, if the
quichr.ing of ■^our mortal Bodies in it mean any thing but a quickning to Newnefs of Life, or
to a fpritual Life of Pvighteoufnefs. This being fo, I cannot but wonder to fee a late
learned Commentator and Paraphrafl pofitive, that ^wstto/iWh .to -S-chtbl auijui-m. CfJfi><^') fhall
quicken your mortal Bodies, does here fignify, Jhall raife your dead Bodies out pf the Grave,
as he contends in his Preface to his Paraphrafe on the EpifUes to the Corinthians ; ^oo-'ty-.v
quicken, he fays, imports the fame with tyeifHt/ raife. His Way of proving it is very re-
markable; his Words are, !^&)077r./e7i' and kye^'ipc^.y, are, as to this matter \z>iz. the Refurredlion]
Words 0/ the fune Import, i. e. where in difcourfmg of the Refr.rrcftion, i^^uoTniHv quicken,
is ufed, it is of the fame Import with iyeipHr, raife. But what if St. Paul, which is the
Qneltion, be not here fpeaking of the Rpfurreftion ? why then according to our Author's
own Confcflion, (uoTzttHi, quicken, does not neceffarily import the fame with lyeifeiv, raife.
So that his Argument to prove that St. Pi?/// here, by the Words in qucflion, means the rai-
fing of their dead Bodies out of the Grzvz, is hut a fair begging of the Queflion ; which is
enough, I thihk, for a Commentator that hunts out of his way for Controverfy. He
might therefore have fpared the C,cco-^oietv quicken, which he produces out of St. J^oh/i v. 2\.
as of no force to his pmpofe, till he had proved that St. Paul here in Rumans viii- 11. was
Jpeaking of the Refurredion 0' Mens Bodies out of the Grave, which he will never do till

ROMANS,

TEXr. PARAPH R AS E.

dies, by his Spirit that clics ^, (that Sin fliall not have the Ible Power

dvvelleth in you. i n ^ ^ \ i •» 7 i_ 1

^ iind Rule tncre) but your iviembers may be

made

NO TE S.

he can prove that flrJfT* mortal, here fignifies the fame with y^xfei dead. And I demand of him-,
to fhow 6t«7ij' mortal any where in the New Teftament attributed to any thing void of Life,
•vViniv ?nortal always fignifies the thing it is join'd to, to be living ; fo that (uaintixs ^. xj tw -S-oit*
CLiUM.'T^.xiufiu'', Jbali quicken ez'cn your mortal Bodies, in that learned Author^s Interpretation of
thefe Words of St. Paul, here lignify, God Jhall raife to Life your living dead Bodies ; which no
one can think in the fofteft Terms can be given to it, a very proper way of fpcaking ; though
it be very good Senfe and very emphatical to fay, God Jhall hy his Spirit put into even your
mortal Bodies a Principle cf Immortality or fpiriiual Life, which is the Senfe of the Apoftle
here; fee Gal. vi. 8. And fo he may find ^uti-miv'Jau ufed. Gal. iii. 21. to the fame purpofe it
is here. I next defire to know of this learned Writer, how he will bring in the Refurreftion
of the Dead into this place, and to fhew what Coherence it has with St. PauTs Difcourfe here,
and how he can join this Verfe with the immediately preceding and following, when the Words
under Confideration are render'd, Shall raife your dead Bodies out of their Graves at the laji
day? It feems as if he himielf found this would make but an aukward Senfe Handing in this
place with the reft of St. PauPs Words here, and fo never attempted it by any fort of Paraphrafe,
but has barely given us the Englifh Tranflation to help us, as it can, to fo uncouth a Meaning
as he would put upon this Pafiage; which muft make St. Paul, in the midil: of a very ferious,
Ibong and coherent Difcourfe, concerning walking not after the Flefh, but after the Spirit,
skip of a fudden into the mention of the Refurreftion of the Dead; and having juft mention'd
it, skip back again into his former Argument. But I take the liberty to affare him, that
St. Paul has no fu'ch Starts from the matter he has in hand, to what gives no Light or
Strength to his prefent Argument. I think there is not any where to be found a more perti-
nent clofe Arguer, who has his eye always on the Mark he drives at. This Men woiuld find,
if they would Itudy him as they ought, with more Regard to' Divine Authority than to Hypo-
thefes of their own, or to Opinions of the Seafon. I do not fay that he is every where clear
in his Expreffions to us now : But I do fay he is every where a coherent, pertinent Writer ;
and where-ever in his Commentators and Interpreters any Senfe is given to his Words, that
disjoints his Difcourfe, or deviates from his Argument, and looks like a wandering Thought, it
is eafy to know whofe it is, and whofe the Impertinence, his or theirs that father it on hinr.
One thing more the Text fuggefts concerning this matter, and that is. If by quickning your
mortal Bodies, &c. be meant here the raifing them into Life after Death, how can this be
mentioned a? a peculiar Favour to thofe who have the Spirit of God ? For God will alfo raifer
the Bodies of the Wicked, and as certainly as thofe of Believers. But that which is promifed
here, is promifed to thofe only who have the Spirit of God: And therefore it muft be fome-
thing peculiar to them, [viz.) that God fliall {o enliven their mortal Bodies by his Spirit,
which is the Principle and Pledge of immortal Life, that they may be able to yield up them-
felves to God, as thofe that are alive from the dead, and their Members Servants to Righteouf-
nefs unto Holinefs, as he expreffes himfelf, chap.'wx. 13, and 19. If any one can yet doubt
v.'hether this be the Meaning of St. Paul here, I refer him for farther Satisfadion to Sr. Paul
himfelf, in Eph. xi. 4---6. where he will find the fame Notion of St. Paul exprefTcd in the
fame Terms, but fo, th:.t it is impoffible to underftand by ?^eoo7niHV or iyti^^v (which are both
ufed there as well as here) the Refurreftion of the dead out of their Graves. The full Expli-
cation of this Verfe may be feen, Eph. i. 19. and ii. lO. See alfo Col. ii. 1 2, 13. to the fame:
purpofe ; and Rsm. vii. 4.

' Z&o7Tc/tW« Kj, Jhall quicken even your mortal Bodies, feems more agreeable to the Ori-
ginal, tlun Jhall alfo qjdcken your mortal Bodies; for the ^ dgth not copulate ^uo7nii)7^ with

P p i'iy.eic^fr

28p

Ch. VIIL

zpo

Ck.VIII.

ROMANS.

PARAP HRASE.

made living Inrcruments of Righteoufnefs.
Therefore Brethren, we are not under any
Obligation to the Flcfn to obey the Lufts of it.
For if ye live after the Flefh* that mortal part
Ihall lead you to Death irrecoverable j but if
by the Spirit, whereby Chrift totally lupprefFcd
and hinder'd Sin from having any Life in his
Flefh, you mortify the Deeds of the Body s,
ye fhall have Eternal Life. For as many as are
led by the Spirit of God, they are the Sons of
God, of an immortal Race, and confequent-
ly like their Father immortal ^ For ye have
not receieed the Spirit of Bondage ^ again,
^ to fear; but ye have received the ^ Spirit
Ox' God, (which is given to thole who having
receiv'd Adoption are Sons) whereby we are
all enabled to call God our Father "'. The
Spirit of God himfclf beareth witnefs " with
our Spirits, that wc are the Children of God.
And if Children, then Heirs of God, Joynt-
heirs with Chrift, if \o be we fufFcr o with
him, that we may alfo be glorified with him.

TExr.

Therefore, brethren, we 1 2
are debtors not to the
flelh, to live after the
flefti.

For if ye live after the 1 3
flefh, ye fhall die : but if
ye through the fpirit do
mortify the deeds of the
body, ye Ihall live.

For as many as are led 1 4
by the fpirit of God, they
are the fons of God.

For ye have not recei- 1 3
ved the fpirit of bondage
again to fear ; but ye have
receiv^ed the fpirit of a.
doption, ^vhereby we crv
Abba, Father.

The fpirit it " beareth 16
witnefs with our fpirit,
that we are the children
of God.

And if children, then 17
heirs ; heirs of God, and
joint-heirs with Chrift : if
fo be that we fufter with
him, that we may be alfo
glorified together.

NOTE S.

0 lyei^af, for then it muft have been «J ^uoTniiniTH; for the place of the Copulative is between
the two Words that it joins, and fo muft neceftarily go before the latter of them.

13 s Deedj of the Body : what they are, may be feen. Gal. v. 19, {jV. as we have already re-
marked.

14 •» In that lies the Force of his Proof, that they fliall live. The Sons of mortal Men are
mortal, the Sons of God are like their Father, Partakers of the Divine Nature, and are immor-
tal. Sec 2 Pet. i. 4. Hel/. ii. 13 — 15-

15 ' What the Spirit of Bondage is, the Apoftle has plainly declared, Heb. ii. 15. See Note,
ver. 21.

^ J gain, i. e. Now again under Chrift, as the Jews did from Mofcs under the Law.
' See Gal. iv. 5, 6.

•" Abba, Father. The Apoftle here expreftes this filial AfTurancc in the fame words that our
Saviour applies himfelf to God, Mark xiv. 36.

16 " See the fame thing taught, 2 Cor. iv. 17. and v. 6. Epb.'i. 11 14. and Gal.

iv. 6.

17 ° The full Senfc of this you may take in St. PauTs, own Words, 2 Tim. ii, 11, 12.

For

TEXT.

i3 For I reckon, that the
fufterings of this prcfent
time, are not worthy to
be compared with the glo-
ry which fliall be revealed
in us.

IQ For the earnefl: expefla-
tion of the creature wait-
eth for the manifcftation
of the fons of God.

20 For the creature w<is
made fubjed to vanity,
not willingly, but by rea-
fon of him who hath fub-
jeded the lame in hope :

21 Becaufe the creature it
felf alfo fliall be delivered
from the bondage of cor-

ROMANS.

PARAPHRASE.

For I count that the Sufferings of (his tranfito-
ry Life, bear no proportion to that glorious
State that fhall be hereafter ^ revealed and
fet before the Eyes of the whole World at our
Admittance into it. For the whole Race of
q Mankind, in an earnelt Expexlation of this
unconceivable glorious ^ Immortality that
fhall be beftowed on the ^ Sons of God (For
Mankind created in a better State, was made
fubjecl to the ^ Vanity of this calamitous
fleeting: Life, not of its own Choice, but by
the Guile of the Devil ", who brough Man-
kind into this mortal State) Waiteth in hope
^5 that even they alfo Ihall be delivered from

NO rE S.

1 8 P Revealed. St. Paul fpeaks of this Glory here, as what needs to be revealed to give us-
a right Conception of it. It is impoflible to have a clear and full Comprehenfion of it till we
tafte it. See how he labours for Words to cxprefs it, 2 Cor. iv. 17, i^c. a place to the fame
purpofe with this here.

19 "I K77cn<, Creature, in the Language of St. Paul, and of the New Teltament, fignifies
Mankind; efpecially the Gentile World, as the far greater Part of the Creation. See Col. i. 23,
Mark xvi. 15. compared with Matth. xxviii. 19.

■• Immortality. That the thing here expeded was immortal Life, is plain from the Context,
and from that parallel place, 2 Cor. iv. 17. and v, 5. the Glory whereof was fo great, that it
could not be comprehended, till it was by an adual exhibiting of it revealed. When this Reve-
lation is to be, St. Peter tells us, i Pet. i. 4-- 7.

^ ' A-nnp-hv-^tv r i^wV, Rez^elatmi of the Sons, i. e. Revelation to the Sons. The Genitive Cafe
often in the New Teftament denotes the Objeft. So Rom. i. 5. -^ctwYt m^ui fignifies Obedi-
ence to Faith : Chap. iii. 22. J/kcujctluj'h :&tS eOst tttj^w? 7>S>'^^' ^"^ Right eoufiiefs that God ac-
cepts ly Faith in^ ChriJI : Chap, iv.^ii. JiHcutcwl)] tti^.cjc, jtighteoufnefs by Faith. I'i hj7nvJ.K\,-i^i
here be render'd Revelation, as k-Tny^y^vz^htMcfj in the foregoing Verfe is render'd revealed,
(and 'twill be hard to find a Reafon why it fhould not) the Senie in the Paraphrafe w'lW be
very natural and eafy. For the Revelation in the foregoing Verfe is not of, but to the Sons
of God. The Words are ^im!r,a.> vtp^Uxca h< ^/Mi.

20 ' The State of Man in this frail fhort Life, fubjefl; to Inconveniencies, Sufh^rings, and
Death, may very well be called Vanity, compared to the impaffible Eftate of eternal Life, the
Inheritance of the Sons of God.

• Devil. That by he th-at fubjcaed it, is meant the Devil, is probable from the Hifloiy,
Cen. iii. and from Hel/. ii. 14, 15. Col. ii. i :;. .

21 ^ \\7nAJr'^.Jj W \h-mh (.77, Waiteth in hope; that the not joining /// hope to waiteth, by
placing it in the beginning of the 21II Verfe, as it ftands in the Greek, but joining it to/; z^-
jeaed thefajne, by placing it at the end of the 20th Verie, has mightily obfcurcd the Meaning-
of this Paflage ; which taking all the Words betv/een of God and in hope for a Parcnthefis, is as
cafy and clear as. anv thing can be, and then the next word 077 will have its proper Signification.
that, and not kca-iji.

P p 2 this

ROMANS,

PARAPHRASE,

this Subjedion to Corruption y, and fhall be
brought into that glorious Freedom from Death
which is the. proper Inheritance of the Chil-
dren of God. For we know that Mankind,
all ^ of them, groan together, and unto this day
are in pain, as a Woman in Labour, to be de-
livered out of the Uneafinefs of this mortal
State. And not only they, but even thofe
who have the firft Fruits of the Spirit, and
therein the Earneft ^ of eternal Life, we our
felves groan ^ within our felves, waiting for
the Fruit of our Adoption, which is, that as
we are by Adoption made Sons, and Coheirs
with Jefus Chrift, fo we may have Bodies like
unto his moft glorious Body, fpiritual and im-
mortal. But we muft wait with Patience, for
we have hitherto been laved but in Hope and
Expe6lation : But Hope is of things not in prc-
fent Pofleflion or Enjoyment. For what a
Man hath, and feeth in his ow^n hands, he no
longer hopes for. But if we hope for what is
out of fight, and yet to come, then do we
with Patience wait for it ^. Such therefore
are our Groans, which the Spirit in aid to our

NOTES.

>' ^\iKHct ^ (p^fjf.<, Bofidage of Corruption, i. e. the Fear of Death; fee ver. 15. and Heb. ii.
15. Corruption fignifies Death or Deftruftion, in oppofition to Life cvcrlafting. See
Gul. vi. 8.

22 ^ How David groaned under the Vanity and Shortnefs of this Life, may be feen,
PJal. Ixxxix. 47, 48. which Complaint may be met with in every Man's Mouth ; fo that even
thofe who have not the firll Fruits of the Spirit, ivhereby they are afTured of a future happy
Life in Glory, do alfo defire to be freed from a Subjeflion to Corruption, and have uneafy Long-
ings after Immortality.

23 » See 2 Cor. v. 2, 5. Eph. i. 13, 14.

^ Read the parallel Place, 2 Cor. iv. 17. and v. 5.

25 " What he fays here of Hope, is to fhew them, that the Groaning in the Children of
God before fpoken of, was not the Groaning of Impatience, but fuch wherewith the Spi-
rit of God makes Intciceflion for usj better than if we exprelTed our felves in Words, vcr.
*9 23.

Infirmity

rExr.

niption, into the glorious
liberty of the children of
God.

For we know that the 22
whole creation groaneth
and travelleth in pain to-
gether unt'.l now :

And not only they, biit 23
our lelves alfo, which
have the firfl: fruits of the
fpirit, even we our felves
groan within our felves,
waiting for the adoption,
to wit, the redemption of
our body.

For we are faved by 24
hope : but hope that is
feen, is not hope : for
what a man feeth, why
doth he yet hope for ?

But if we hope for that 25
we fee not, then do we
with patience wait for it.

Likewile the fpirit alfo 26
helpelh our infirmities
for we know not what

TEXr.

ROMANS.

P ARAPHRASE.

2-93

Ch. VIII.

wc fhould pray for as ^ve
. ought : but the fpirit itfelf
maketh interceflion for us
v/ith groanings which can-
not be uttered.
'27 And he that fearcheth
the hearts, knoweth what
is the mind of the fpirit,
becaufe he maketh inter-
ccffion for the faints, ac-
cording to the will of God.

28 And we know that all
things work together for
good to them that love
God, to them who are the
called according to his
purpofe.

29 For whom he did fore-
know, he alfo did prede-
llinate to be conformed
to the image of his Son,
that he might be the firft-
born among many bre-
thren.

30 Moreover, whom he
did predeftinate, them -he
alfo called : and whom he
called, them he alfo jufti-
fied ; and whom he juftl-
fied, them he alfo glori-
fied.

Infirmity makes ufe of. For we know not
what Prayers to make as we ought, but the
Spirit it felf layeth for us our Requefts before
God in Groans that cannot be ex:prefled in
Words. And God the Searcher of Hearts,
who underftandeth this Language of the Spi-
rit, knoweth what the Spirit would have, be-
caule the Spirit is wont to made Interceilion
for the Saints ^ acceptably to God. Bear
therefore your Sufferings with Patience and
Conftancy, for we certainly know, that all
things work together for good to thole that
love God, who are the Called according to his
purpofe of calling the Gentiles ^. In which
purpofe the Gentiles, whom he fore-knew as
he did the Jews ^, with an Intention of Kind-
nefs, and of making them his People, he pre-
ordained to be conformable to the Image of
his Son, that he might be the firft-born, the
chief amongft many Brethren s. Moreover,
whom he did thus pre-ordain to be his People,
them he alfo called, by fending Preachers of
the Gofpel to them : And whom he called if
they obey'd the Truth ^, thofe he alfo jvSi •
fied, by counting their Faith for Righteoui-

N 0 r E s.

27 ^ The Spirit promifed in the Time of the Gofpel, is called the Spirit of Supplicationa,
Zacb. xii. 10.

28 = Which Purpofe was declared to Abrahaniy Gen. xviii. 18. and is largely infilled on by

St. Paul, Eph. iii. i 11. This, and the Remainder of this Chapter, feems faid 10 confirm

the Gentile Converts in the Affurance of the Favour and Love of God to them through Chrift,
tho' they were not under the Law.

29 ^ See cb/jp. xi. 2. Amos iii. 2.
E See Eph. i. 3 7.

30 ^ Mafiy are called, and few are chofen, fays our Saviour, Matth. xx. 16. Many, both
Jews and Gentiles, were called, that did not obey the Call. And therefore, ver. 32. 'tis thofe
who are chofen, who he faith are juftified, i, e. fuch as were called, and obey'd, and confe-
^uently were chofen.

nefs:

Z94

Ch. VIII.

ROMANS.

PARAPHRASE, TEXT

nefs : And whom he juftificd, them he alfo
glorified, viz, in his purpofe. What fhall we
fay then to thefe things ? If God be for us, as
by what he has already done for us it appears
he is, who can be againffc us? He that Ipared
not his own Son, but delivered him up to
Death for us all, Gentiles as well as Jews, how
fliall he not with him alfo give us all things ?
Who fhall be the Profecutor of thole whom
God hath chofen ? Shall God who juftifieth
them ' ? Who as Judge fhall condemn them?
Chrift that died for us, yea rather that is rifen
again for our Juftification, and is at the right
Hand of God, making Interceflion for us ?
Who fhall feparate us from the Love of Chrift ?
Shall Tribulation, or Diftrcfs, or Perfecution,
or Famine, or Nakednefs, or Peril, or Sword?
3^ For this is our Lot, as it is written, For thy fake
we are hilled all the day long^ we are accounted as
Sheep for the Slaughter. Nay in all thefe things
we are already more than Conquerors by the
Grace and AiTiftance of him that loved us.
For I am ftcadily perfwaded, that neither
the Terrors of Death, nor the Allurements of
Life, nor Angels, nor the Princes and Powers
of this World j nor things prefent j nor any

N 0 r B S.

What fhall we then dy
to thefe things ? if God
be for us, who can be a-
gainil us ?

He that fpared not his 32
own fon, but delivered
him up for us all, how
fhall he not with him alfo
freely give us all things ?

Who fliall lay any thing ; :^
to the charge of God's
ele£l ? It is God that julli-
ficth ;

Who is he that con- ■ia
demneth ? It is Chrirt that
died, yea rather that is ri-
fen again, who is even at
the right hand of God,
who alfo maketh intercefli-
on for us.

Who fhall feparate us 35
from the love of Chrift ?
fhall tribulation, or di-
flrefs, or perfecut'on, or
famine, or nakednefs, or
peril, or fword ?

(As it is written, For ^5
thy fake we are killed all
the day long ; we are ac-
counted as flieep for the
flaughter)

Nay, in all thefe things 5^
we are more than conque-
rors, through him that
loved us.

For I am pcrfuaded, 5^
that neither death, nor life,
nor angels, nor principa-
lities, nor pov/crs, nor
things prefent, nor things
to come.

3-3 ' Reading this with an Interrogation, makes it needlefs to add any Words to tlie Text
to make out the Senfe, and is more conformable to the Scheme of his Ai-g-umentatioa here, as
appears by ver. 35. where the Interrogation cannot be avoided; and is as it were an Appeal to
them themfelves to be Judges, whether any of thofe things he mentions to them (reckoning up
thofe Vv'hich had moft Po^ver to hurt them) could give them juft Caufe of Apprehenfion, If'ho
Jhall accufe you ? Jhall God zvho jujiifies you? Who pall condemn you ? Chrijl tkat died for you ?
What can be more abfurd than fuch an Imagination ^

thing

ROMANS. zpt;

. Chap. IX.

TEXT. PARAPHRASE. "^-^^

fliaii be able to feparate nor the depth ot Mifery ; nor any thing elfe
whi^^"]s'S^Chrii[M:t vvhatlbever fl.all be able to feparate us from
our Lord. ^hc I.ove of God which IS in Chrift Jefus our

Lord.

SECT. VIIL

CHAP. IX. I.— X, 21.

CONTENTS,

THere was nothing more grating and ofFenfive to the JewsJ
than the Thoughts of having the Gentiles joyn*d with them,
and partake equally in the Privileges and Advantages of the King-
dom of the Mefliah : And which was yet worfe, to be told that
thole Aliens fliould be admitted, and they who prefumed them-
felves Children of that Kingdom to be Ihut out. St. <^aul who
had infiftcd much on this Dodrine, in all the foregoing Chapters
of this Epiftle, to fhew that he had not done it out of any Averlion
or Unkindnels to his Nation and Brethren the Jews, does here ex-
prefs his great Affection to them, and declares an extream Concern
for their Salvation. But withal he fhews, that whatever Privi-
leges they had received from God above other Nations, whatever
Expe£lation the Promifes made to their Forefathers might raife ia
them, they had yet no juft Reafon of complaining of God's deal-
ing with them now under the Gofpel, fince it was according to his
Promife to Abraham^ and his frequent Declarations in Sacred Scrip-
ture. Nor was it any Injuftice to the Jewilh Nation, if God by
the fame Sovereign Power wherewith he preferred Jacob (the
younger Brother, without any Merit of his) and his Pofterity to be
his People, before Jijaii and his Pofterity whom he rejedcd. The
Earth is all his ; nor have the Nations that poffcfs it any Title of
their own, but what he gives them, to the Countries they inha-
bit, nor lo the good things they enjoy, and he may difpoiTcfs or

exter-

2p6

ROMANS.

Chap. IX. exterminate them when he pleafeth. And as he deftroy'd the
,>^VN^ Egyptia}2s for the Glory of his Name, in the Deli\rerance of the 7/-
raelitesj fo he may according to his good pleafure raife or deprels,
take into Favour or reject the feveral Nations of this World. And
particularly as to the Nation of the Jews, all but a fmall Remnant
were rejeded^ and the Gentiles taken in, in their room, to be the
People and Church of God, becaufe they were a gainlaying and
difobcdient People, that would not receive the Mefliah, whom he
had promifed, and in the appointed time lent to them. He that
will with moderate Attention and Indifferency of Mind read this
Ninth Chapter, will fee that what is faid of God's exercifing of an
abfolute Power, according to the good pleafure of his Will, relates
only to Nations or Bodies Politick of Men incorporated in civil So-
cieties, which feel the Effects of it only in the Profperity or Calamity
they meet with in this World, but extends not to their eternal
State in another World, eonfider'd as particular Peribns, wherein
they ftand each Man by himfclf upon his own bottom, and fhall fo
anfwer feparately at the Day of Judgment. They may be punifh-
ed here with their Fellow-Citizens, as part of a fmfal Nation, and
that be but temporal Chaftifement for their Good, and yet be ad-
vanced to eternal Life and Blifs in the World to come.

PARAPHRASE, TEXr.

IAs a Chriftian fpeak Truth, and my Con- T ^
fcience, guided and enlighten'd by the Ho- ence

Say the truth in Chrift. j
lie not, my confci-
_ alfo hearing me wit-

^ . iy Ghoft, bears me witnefs. That I lie not in "^'\'" '^<^ ^o'y ^hoit,

my Profeffion of great Heavinefs and continual vinefs'and ^ontS for- '

^ Sorrow of Heart, I could even wifh that '^ the row in my heart.

Deftruflion and Extermination to which my ^/"U- Tv-"wed ^

Brethren the Jews are devoted by Chrift, ^^m Chrift for my bre-

might, if it could favc them from Ruin, be dirs";oThetm:"'''°"
executed on me in the Head of thole my Kinf-

iv 0 r £ .s-.

3/ 'Aret^^, arcf/rfeJ, ^ZZm, which the Septuagint render yt?/?^//^m/7, flgnifies Perfonsor
Thing, devoted to btllruaion aad Extermination. The Jewifh Nation were now an Anathema,
d^lhnd to De!Uua:on. St. Paul to exprefs his Affertion to them, fays, he could wifli to favc;
tiiemiiomit, to become an Anathema, and be dellroy'd himfelf,

jmen

ROMANS. 2^7

Chap. IX"

TEX'i. PARAPHRASE. "^"^

^ Who are ifraeiites ; to men after the Flefh ; Who are Ifraelttes^ a Na-

loX' -d"t gt.;; tion dignified with thefe Privileges, which

and the covenants, and were peculiar to them. Adoption, whereby 4

.t O=°of ' God? :nd they were in a particular manner the Softs 6f

thepromifes; God ^ \ The Glory "^ of the Divine Pre-

5 y^r^'V^ *^^ ^'*'''''' fence amoneft them. Covenants " made be-

and of whom as concern- o _

ing the flefh, Chrift came, twccn them and the great God ot Heaven and

fldforever^AiSjf^^'^' Earth. The moral Law o, a Conftitution

6 Not as though the word of Civil Government, and a Form of Divine
of God hath taken none Worlhip prcfcribcd by God himfclf, and all
aii^irraei,°'^which ^are^of the Promifes of the Old Teftamcnt, had the _
Ifraei: Patriarchs to whom the Promifes were made

for their Fore-fathers P ; And of them as to
his flefhiy Extraftion Chrilt is come, he who
is over all, God be blefied for ever, Amen. I 6"
commiferate my Nation for not receiving the
promifed Meffiah now he is come, and I fpeak
of the great Prerogatives they had from God
above other Nations-, but 1 lay not this as if
it were poflible that thePromife of Godfhould
fail of Performance, and not have its effed ^.
But it is to be obferved for a right underftand-
ing of the Promife, that the fole Defcendants
of Jacob or Ifrael do not make up the wholes

N 0 r E S,

4 ' Adoption, Exod. iv. 22. Jer. xxxi. 9.

"" Glor^y which was prcfent with the Ifraeiites, and appear'd to them in a great fliining
Brightnefs out of a Cloud. Some of the Places which mention it are thefe following, Exod.
xiii. z\. Lev. ix. 6. and xxiii. 24. Numb. xvi. 42. 2 Chron. vii. i — 3. Ezek.n.^. andxUii. 2,3.
compared with chap. i. 4, 28.

n Covenants. See Gen. xvii. 4. Exed. xxxiv. 27.

*" Nci^tw^tfTTrt, The giving of the Law, whether it fignifies the extraordinary giving of the
Law by God himfelf, or the exaft Conftitution of their Government in the moral and judidal
Part of it (for the next word Ka^eiat., Service of God, feems to comprehend the religions Wor-
fhip) this is certain, that in either of thefe Senfes it was the peculiar Privilege of the Jews, and
what no other Nation could pretend to.

5 P Fathers ; who they were, fee Exod. iii. 6, 16. A8s vii. 32.

6 s See chap. iii. 3. JVord of God, i. e. Promife, fee ver. 9.

Q^q Nation

ROMANS.

PARAPHRASE,

Nation of Ifrael % or the People of God
comprehended in the Promife ; Nor are they
who are the. Race of Jhrahcim all Children,
but only his Pofterity by Ifaac^ as it is faid, In
Ifaac Ihail thy Seed be called : That is, the
Children of the Flefh defcendcd out of Jbra-
ham's Loins, are not thereby the Children of
God % and to be efteemed his People ; but
the Children of the Promife, as Ifaac was, are
alone to be accounted his Seed. For thus runs
the Word of Promife, Jt this time I will come
and Sarah pall have a Son. Nor was this the on-
ly Limitation of the Seed of Abraham^ to whom
the Promife bclong'd, but alfo when Rebecca
had conceived by that one oi Jhraham's liTue
to whom the Promife was made,, viz. our Fa-
ther 7/^w^, and there were Twins in her Womb,
of that one Father, before the Children were
born, or had done any Good or Evil S ^^

NOTES.

rExr.

Neither becaufe they
are the feed of Abraham,
are they all children : but
in Ifaac fhall thy feed be
called.

That is. They which
are the children of the
flefli, thefe are not the
children of God : but the
children of the promife
are counted for the feed.

For this is the word of
promife, At this time will
I come, and Sarah fliall
have a fon.

And not only this, but
when Rebecca alfo had
conceived by one, even
by our father Ifaac,

{ For the children being
not yet born, neither Jia-

»■ Bee chap. iv. 16. St. Paul ufes this as a Reafon to prove that the Promife of God failed."
not to have its Effed, though the Body of the Jewifh Nation rcjefled Jefiis Chriil, and were
therefore nationally rejeftcd by God from being any longer his People. The Reafon he gives
for it is this, That the Pofterity of Jaco^ or //rae/ were not thofe alone Avho were to make
that //rae/, or that chofcn People of God, which were intended in the Promife made to J/>ra-
ham; others befides the Dcfccndants of Jacob were to be taken into this Ifrael, to conftitute
the People of God under the Gofpel : and therefore the calling and coming in of the Gentiles
was a fulfilling of that Promife. And then he adds in the next. Vcrfe, that neither were all
the Potkrity of ^^r^?/^/?;// comprehended in that Promife; fo that thofe who were taken in, in
the Time of the Mefliah, to make the Ifrael oi God, were not t.ikcn in, becaufe they were the
natural Defcendants from Abraham, nor did the Jews claim it for all his Race. And this his
proves by the Limitation of the Promife to Abraham\ Seed by Ifaac only. All this he docs to
iliew the Right of the Gentiles to that Promife, if they believed :. fince that Promife concern-
ed not only the natural Defcendants cither oi Abraham ox Jacob, but all thofe who were of
the Faith of their Father Abraham, of whomfoever defcended; fee chap. iv. 11 — 17..

8 ^ Children of Cod, i. c. People of God, fee ver. 26.

1 1 < 'Neither having dofie good or evil. ■ Thcfc Words, may poifibly have been added by
St. f/^c/ to the foregoing (which may perhaps feem full enough of thcmfclves) the more ex-
prefsly to obviate an Objcftion of the Jews, who might be ready to fay, that Efau was rciedcd
becaufe he was wicked; as they, did of Ifhmael, that he was rejected becaufe lie was the Son of
a.B.ond-v/omanv

fhcw

rExr.

ving done any good or e-
vil, that the piirpofe of
God according to ele<ftion
might Hand, not of works,
but of him that calleth)

It was faid unto her.
The elder fhall ferve the
younger.

As it is written, Jacob
have I loved, but Efau
have I hated.

What fhall we fay then ?
Is there unrighteoufnefs
with God? God forbid.

For he faith to Mofcs,
I will have mercy on
whom I will have mer-
cy, and I will have com-

RO MANS.

PARAPHRASE.

fhevv that his making any Stock or Race of
Men his peculiar People, depended Iblcly on
his own Parpofe and good Pleaiure in chufing
and calling them, and not 0:1 any Works or
Delerts of theirs ; he ading here in the Cafe of
Jacob and Efau., according to the Predetermina-
tion of his own Choice, it was declared unto
her, that there were two Nations " in her
Womb, and that the Defcendants of the Elder
Brother fliould ferve thofe of the Younger, as
it is written, Jacob have I loved '^, fo as to
make his Pofterity my chofen People ; and Efaii^
I put fo much behind him y, as to lay his
Mountains and his Heritage wafte ^ What
Ihall we fay then, is there any Injuftice with
God in chufing one People to himlelf before
another, according to his good pleafure ? By
no means. My Brethren, the Jews themfelves
cannot charge any fuch thing on what I fay,
fince they have it from Mofes himfelf % that

2P9

Chap. IX.

NOTES.

!2 " See Gen xxv> 23. And it was only in a national Senfe that it is there fxid, The Elder
Jhdll ferve the Younger, and not perfonally, for in that Senfe it is not true j which makes it plain,
that thefe Words, cvr.

13 ^ Jacob have I loved, and Efau have I hated, are to-be taken in a national Senfe, for the
Preference God gave to the Pofterity of one of them to be his People, and poUefs the promifed
Land before the other. What this Love of God was, fee Dcut. vii. 6 —8.

>■ Hated. When it is ufed in facreJ Scripture, as it is often comparatively, it figniiies only to
polipone in our Elleem or Kindnefs ; for this I need only give that one Example, Luke xiv.
26. fee Mai. i. 2, 3.

•' From the 7th to this 13th Verfe proves to the Jews, that though the Promife was made to
Abraham and his Seed, yet it was not to all Abraharri's Pofterity, but God firft chofe Ifaac and
his Iluie: And then again of Ifaac, (who was but one of the Sons of Abraham) when Rebecca
had conceived Twins by him, God of his fole good pleafure chofe Jacob the younger, and his
Pofterity, to be his peculiar People, and to enjoy the Lsnd of Promile.

15 » See Exod. xxxiii. 19. It is obfcrvablc that the Apoftle, arguing here with the Jews, to
vindicate the Juftice of God in cafting them oft-" from being his People, ufes three forts of Ar-
gun\ents; the firft is the Tcftimony of Mofes, of God's alferting this to himfelf by the Right
Of his Sovereignty ; and this was enough to ftop the Mouths of the Jews. The fecond from
Rcafon, z'Cr. 19—24. and the third from his Frediitions of it to the Jews, and the Warning.
he gave them of it before-hand, vcr. 2y-2(). which we fliall confider in their places.

ciq i

GoJ

300

Chap. IX.

ROMANS.

PARAPHRASE. TE^r.

paffion on whom I will
have compaffion.

So then it is not of him 16
that willeth, nor of him
that runneth, but of God
that fheweth mercy.

For the fcripture faith
unto Pharaol;, Even for
this fame purprf? have I
raifed thee up, that I
might fhew my po.'^'cr in
thee, and that my name
might be declared through-
out all the earth.

Therefore hath he mer-
cy on whom he will have

God declared to him that he would be graci-
ous to whom he would be gracious ; and
fliew Mercy on whom he would fhew Mer-
cy. So then neither the purpofe of Ifaac
who defigned it for Efau^ and willed ^ him
to prepare himfelf for it \ Nor the Endeavours
of Efau^ who ran a hunting for Venifon to
come and receive it, could place on him the
Blefling ^ but the Favour of being made in his
Pofterity a great and prolperous Nation, the
peculiar People of God, preferr'd to that which
fhould delcend from his Brother, was bellow-
ed on Jacob by the mere Bounty and good
Pleafure of God himfelf. The like hath Mofes
left us upon Record of God's Dealing with
'Pharaoh and his Subjects the People of Egypt y
to whom God faith ^ , Even for this Ja?ne pur- .
pofe have I raifed thee up, that I jnight fhew my
'\Power hi thee, and that my l^lame might be re-
nowned through all the Earth. ^ Therefore
that his Name and Power may be made
known and taken notice of in the World, he
is kind and bountiful « to one Nation, and
lets another go on obftinately in their Oppofiti-
on to him, that his taking them off by fome
fignal Calamity and Ruin brought on them by

NOTES.

16 ^ Willeth T^nA rufjneth, confider'd with the Context, plainly direfls us to the Storj', Gen.
xxvii. where, vcr. 3-- 5. we read Ifaach Purpofe, and Ej'auh going a hunting: and ver. 28, 29.
v.'e find whr.t the BleiEng was.

1 7 -^ Exod. ix. 1 6.

18 ^ Therefore. That his Name and Power may be made known, and taken notice of in all
the Earth, he is kind and bountiful to one Nation, and lets another go on in their Oppoiition
and Obilinacy againft him, till their taking off, by fome fignal Calamuy and Ruin brought on
them, may be itzn and acknowledged to be the Effeft of their ftanding out againft God, as in
the Cafe of Pharoah.

'■ EAt£^, Hath Mercy. That by this Word is meant being bountiful in his outward Difpen-
f^tions of Power, Greatnefs, and Protcti^ion to one People above another, is plain from the
tUrec preceding Verks.

the

TEXr.

mercy, and whom he will,
he hardneth.

19 Thou wilt fay then un-
to me, Why doth he yet
find fault: For who hath
refilled his will?

20 Nay, but O man, who
art thou that replieft a-
gainft God ? fhall the
thing formed fay to him
that formed it. Why haft
thou made me thus ?

RO MANS.

PARAPHRASE.

the vifible Hand of his Providence, may be
^Q^vi and acknowledged to be an Effect of their
ftanding out againfthim, as in thcCafeof -:/^/;j-
raoh: For this end he is bountiful to whom he
will be bountiful, and whom he will he per-
mits to make fuch an Uie of his Forbearance
towards them, as to perfift obdurate in their
Provocation of him, and draw on themfelves
exemplary Deftruction ^. To this Ibme may
be ready to fay, Why then does he find fault ?
For who at any time hath been able to refill
his Will ? Say you fo indeed ? But who art
thou, O Man, that replyeft thus to God ?
Shall the Nations g that are made great or

t^ 0 r E s.

f Hardens. That God's hardening fpoke of here is what we have explain'd it in the Para-
phrafe, is plain in the Inftance of Pharaoh, given ver. \y. as may be (ttn in that Story, Ex-

od. vii xiv. which is worth the reading, for the underftanding of this place : See alfo

ver, 22.

20 ? Here St. Pr.r/l fhews that the Nations of the World, who are by a better Ri^ht in the
Hands and Difpofal of God, chan the Clay in the Power of the Potter, may, wi^thout any
queftion of his Jullice, be made great and glorious, or be pulled down, and brought into Con-
tempt as he pleafes. That he here fpsaks of Men nationally, and not perfonally, in reference
to their eternal State, is evident not only from the beginning of this Chapter, where he ihews
his Concern for the Nation of the Jews being call oii from being God's People, and the In-
Ihnces he brings of Ifaac, oi Jacob and Efau, md of Pharaoh ; but it appears alfo very clearly
in the Verfes immediately follov/ing, whereby the Vejfels of Wrath Jilted for Defn/siion, he
manifeftly means the Nation of the Jews, w^ 0 were now grown ripe, and fit for the Deflrudion
he was bringing upon them. And by VeffeL of Mercy the Chriftian Church, g.nther'd out of a-
fmall Colkaion of Convert Jews, and the reft made up of the Gentiles, who together we-e
from thence-forwards to be the People of God in the room of the Jevvifh Nation, now caft off
as appears by ver. 24. The Senfe of which Verfes is this : " How dareft thou, O Man, to
♦' call God to account, and queftion his Jullice in cafting oii" his ancient People the Jews ;' what
" if God willing to pnnifh that finful People, and to do it fo as to have his Power known,
" and taken notice of in the doing of it : ( For why might he not raife them to t!iat Purpo'c
'< as well as he did Pharaoh rnd his Egyptians) ; what, I fay, if God bore with them a lone-
" time, even after they had delcrved his Wrath, as he did with Pharaoh, that his Hand might
" be the more eminently vifiole in their Deftruclion ? /\nd that alfo at the fnne time he might
" with the mftre Glory make known his Goodnefs and Mercy to the Gentiles, whom, accord-
" ing to his Purpofe, he was in a Rcadinefs ro receive into the glorious State of bc'i" his
•» People under the GofpcL" "" '^

litt/e.

ROMANS.

PARAPHRASE,

little, ftiall Kingdoms that are raifed or dc-
prefled, fay to him in whole hands they are, to
dilpofe of them as he pleafes, Why halt thou
made me thus ? Hath not the Potter Power
over the Clay of the fame Lump, to make this
a Veflel of Honour, and that of Dilhonour ^^ ?
But what haft thou to lay, O Manof J//^^</, if
God wilUng to fliew his Wrath, and have his
Power taken notice of in his Execution of it,
did with much long fuffering \ bear with

the

HExr,

Hath not the potter z\
power over the clay, of
the fame lump to make
one velTel unto honour,
and another unto diflio-
nour ?

What if God willing zz
to fiicw his wrath, and to
make his power known,
endured with much long-
fu fleering the vefTels of
^vrath fitted to deftrudi-
on:

NOTES.

21 ^ Vejj'el mito Honour, and Vcjel unto Dljhonour, fignifies a thing defigned by the Maker tc)
ari honourable or difhonourablc Ufe : Now why it may not defign Nations as well as Per"-
fons, and Honour and Profperity in this World, as well as eternal Happinefs and Glory, or Mi-
fery and Punifhment in the World to come, I do not fee. In common Reafon this figurative
Expreflion ought to follow the Senfe of the Context : And J fee no peculiar Privilege it hath
to wreil and turn the vifiblc Meaning of the Place to fomething remote from the Subject in
hand. I am fure no fuch Authority it has from fuch an appropriated Senfe fettled in facred
Scripture. This were enough to clear the Apoftle's Senfe in thcfe Words, were there nothing
elfe ; but Jer. xviii- 6, 7. from whence this Initance of a Potter is tal;en, fliews them to have
a temporal Senfe, and to relate to the Nation of the Jews.

22 ' Endured with f?iuch long- fuffering. Immediately after the Inftancc of Pharaoh, whom
God faid he raifed up to fhew his Power in him, cw. 17. 'tis fubjoin'd, cvr. 18. and whom he
will he hardeneth, plainly with reference to the Story of Pharaoh, who is faid to harden him-
felf, and whom God is faid to harden, as may be feen Exod. vii. 3, 22, 23. and viii. 15, 32.
and ix. 7, 12, 34. and X. 1, 20, 27. and xi. 9, lO. and xiv. 5. What God's Part in hardening
is, is contained in thefe Words, endured with much long-f'ffering. God fends Mofcj to Pharaoh
with 5/^;?/ ; Pharaoh\ Magicians do the like, and fo he is not prevailed with. God fends
Plagues ; whilll the Plague is upon him, he is mollified, and promifes to let the People go :
But as foon as God takes oft* the Plague, he returns to his Obftinacy, and refufes, and thus
over and over again; God's being intreatcd by him to withdraw the Severity of his Hand,
his gracious Compliance with Pharaohh Defirc to have tlie Punidiment removed, was what
God did in the Cafe, and this was all Goodnefs and Bounty. But Pharaoh and his People
made that ill Ufe of his Forbearance and Lohg-fufFering, as ftill to harden themfelves the
more for God's Mercy and Gcntlenefs to them, till they bring on themfelves exemplary
Deftrudlion from the vifible Power and Hand of God employ'd in it. This Carriage of
theirs God fofefaw, and fo made ufe of their obilinate, perverfe Temper for his own
Glory, as he himfelf declares, Exod. vii. 3- ■■ c;. ahd viii. 18. and ix. 14, 16. The Apoftle,
by the Inllance of a Potter's Power over his Clay, having dcmonllrated, that God by his Do-
minion and Sovereignty, had a Right to fet up or pull down what Nation he pleafcd ; and
might, without any InjulHce, take one Race into his particular Favour to be his peculiar
People, or rejcft them, as he thought fit, does in this Verfe apply" it to tlic Subjcvft in hand,
{viz ) the calling off of the Jcwilh Nation, whereof he Ipeaks here in Terms that plainly

make

ROMANS.

TEXT. ■ PARAPHRASE.

And that he might maice thc finful Nation of the Jcws, cvcn whcii they

gw"of St: A 'of were proper Objeas of that Wrath, fit to have

mercy, which he had afore it pourcd out upon them in their Deftrudion ;

prepared unto glory? rj^j^^^ k he might make koown the Riches of 23

bven us whom he iiath o j

called, not of the Jews his Glory ^ On thofe whom, being Objeds of
only, but alfo. of the Gen- jhis Mercy, he had before prepared to Glory ? E-

Ycn us Chriftians, whom he hath alio called, not ^4

iv 0 r £ S.

make a Parallel between this and his dealing with the Egyptians, mentioned vcr. 17, and there-
fore that Story will beft explain thisVerfe, that thence will receive its full Light. For it feems
a fomewhat flrarige fort of reafoning, to fiy, God to flie\v his Wrath, endured with much
Long faffering thofe who deferred his Wrath, and were fit for Deftruflion. But he that will
read in Exodus, God's dealing with Pharaoh and the Egyptians, and how God palled over Pro-
vocation upon Provocation, and patiently endured thofe who by their firfl Refufal, nay by their
former Cruelty and Oppreffion of the Ifraelites, deferved his Wrath, and were fitted for De-
ftruftion, that in a more fignal Vengeance on the Egyptians, and glorious Deliverance of the
Ifraelites, he might (hew his Power, and make himfelf be taken notice of, will eafily fee the
llrong and eafy Senfe of this and the following Verfe.

23 ^ Kcuhct, And that: The Vulgate has not And, and there arc Greek MS S. that juflify
that Omilhon, as well as the Senfe of the Place, which is difturb'd by the Conjunftion And..
For with that reading it runs thus ; And God, that he might make hiozun the Riches of his Glory y.
(s'c. A learned Paraphraft, both againft the Grammar and Senfe of the place, by his own Au-
thority adds, _/?»^wV mercy, where the facred Scripture is lilent, and fays no fuch thing; by
■which way we may make it fay any thing. If a Verb were to be inferted here, 'tis evident it mult
fome way or other anfwer to endured in the foregoing Verfe ; but fuch an one will not be eafy
to be found that will fuit here.. And indeed there is no need of iirj for and being left out, the
Senfe, fuitable to St. PauTs Argument, here runs plainly and fmoothly thus; What have yoii
Jews to complain of, for God's rejeBing you from being any longer his People, and giving you up to
be over-run and fubjeiied by the Gentiles, and his taking them in to.be his People in your room ? He
has as much Power over the Nations oj the Earth, to make fome of than mighty and fourijhing,.
and others mean and weak, as a Potter has over his Clay, to make what fort of Vefjels he pleafes
ef any Part of it. This you cannot deny. God might from the beginning have made you afmally.
neglefled People : But he did not ; he made you the Pojlerity of Jacob, a greater and mightier Peo-
ple than the Poferitj of his elder Brother Efau ; and made you alfo his ozon People, plentifully
provided for in the Land of Promife. Nay, when your frequent Revolts and repeated Provocations-
bad made you ft fr Dejlruilion, he with Long-fuffering forbore you, that tiozv, tinder the Gofpelf.
executing his Wrath on you, he might manifeji his Glory on us zuhom he hath called to be his People^,
confijiing of a f mall Remnant ofjezus, and of Converts out of the Gentiles, zuhom he had prepared
for this Glory, as he had foretold by the Prophets Hofea and Ifaiah. This is plainly St. Paul's
Meaning, That God dealt as is defcribed, ver. 22. with the Jczvs, that he might manifell his
Glory on the Gentiles', for fo he declares over and over again, Chap. xi. ver. 11,12, 15, 19, 20,
28, 30.

' Make knoivn the Riches of his Glory on the Veffels of Mercy. St. Paul, in a parallel'
place, Col. i. has fo fully cxplain'd thefe Words, that he that will read vcr. 17. of that
Chapter with the Context there, can be in no m.mner of doubt what St. Paul means>
here.

enly

304

Chap. IX.

-J?

"^6

".J^.

ROMANS.

PARAPHRASE.

only of the Jews, but alio of the Gentiles, as
he hath declared in Ofee : I will call them my
people^ who were not my people^ and her beloved^
who was not beloved. Jnd itjljall come to pajs^ that
hi the place where it wasjaid unto them^ Ye are
not my people \ therefo all they he called^ the Children
of the Irj'ing God: IJalah crieth alfo concerning
Ifrael : Though the number of the Children of If-
rael he as the fan d of the Sea, yet it is but ^ a
remnant thatjhall befaved. For the Lordfnifhing
mid contraEling the account in Right eoufnefs, jhall
make a fhort or fmall remainder " /;/ the earth.
And as Ifaiah faid before, Unlefs the Lord of
Ho/is had left us a feed ^, we had been as Sodomy
and been made like unto Gomorrah , we had utter-
ly been extirpated. What then remains to be
faid but this ? That the Gentiles, who fought
not after Righteoufnefs, have obtain'd the
Righteoufnefs which is by Faith, and thereby
are become the People of God ; but the Chil-
dren of IJraely who followed the Law, which
contained the rule of Righteoufnefs, have not
attained to that Law whereby Righteoufnefs
is to be attained, /. e. have not received the
Gofpel P, and fo are not the People of God.

How

A" 0 r E s.

TEXT.

»s

As he faith alfo in O-
fee, I will call them my
people, which were not
my people ; and her, be-
loved, which iyas not be-
loved.

And it fhall come to
pafs, that in the place
where it was faid unto
them. Ye are not my peo-
ple; there ftiall they be
caUed, the children of
the living God.

Efaias alfo crieth con-
cerning Ifrael, Though
the number of the chil-
dren of Ifrael be as the
fand of the fea, a rem-
nant fhall be faved.

For he will iinifh the
work, and cut it fhort in
righteoufnefs : becaufe a
fhort work will the Lord
make upon the earth.

And as Efaias faid be-
fore, Except the Lord of
fabaoth had left us a feed,
we had been as Sodoma,
and been made like unto
Gomorrah.

What fhall we fay then, 30
That the Gentiles which
followed not after righ-
teoufnefs, have attained
to righteoufnefs, even the
righteoufnefs which is of
faith :

27 ™ B,u a remnant. Tiieie needs no more but to re.id the Tex?:, to fee this to be the
meaning.

28 " l\oy)V Qvji7ijun.o!^o!f Trviiicra ; Shall make a contrafted or little Account, or Overplus; a
Metaphor taken from an Account \vhercin the matter is fb ordered, that the overplus or remainder
Handing flill upon the Account, is very little.

29 ° A feed, Ifaia-h\. 9. The words are, avenCnrall remnant.

31 P See Chap, x, 3. & xi. 6, 7. The Apoftle's diefign in this and the following Chapter, is to
fhew the reafon why the Jews were caft off from being the People of God, and the Gentiles ad-
mitted. From whence it follows, that by attaining to r'ightcoufr.ejs, and to the law tf
right f.ctjjKC}i here, is meant not attaining to the Righteoufnefs which puts particular Perfons
into the llnte of JulVification and. Salvation ; but the acceptance of that Law, the
profeflion of ti)at Religion wherein that Righteoufnef? is exhibited ; which profeffion of
I that

ROMANS.

rExr.

But Ifrael, which fol-
lowed after the law of
righteoufnefs, hath not at-
tained to the law of righ-
teoufnefs.

Wherefore ? Becaufe
they fought it, not by
faith, but as it were by
the works of the law:
for they Humbled at that
ftumbling ftone ;

As it is written, Be-
hold, I lay in Sion a ftum-
bling-ftone, and rock of
offence : and whofoever
believeth on him, fhallnot
be afliamcd.

Brethren, my heart's de-
fire and prayer to God for
Ifrael, is that they might
be faved.

For I bear them record,
that they have a zeal of
God, but not according
to knowledge.

For they being ignorant
of God's righteoufnefs,
and going about to efta-
blifli their own righteouf-
nefs, have not fubmitted
themfelves unto the righ-
teoufnefs of God.

For Chrift is the end of
the law for righteoufnefs
to every one that believeth.

PARAPHRASE.

How came they to mifs it ? Becaufe they
fought not to attain it by Faith; but as if it
were to be obtained by the Works of the Law.
A crucified MefTiah was a Stumbling-block to
them q; and at that they Humbled, as it is
written, Behold I lay in Sion a Ji umhl'mg-hlock^
and a rock of offence., and whofoever believeth in
him f jail not he afhamed. Brethren, my hearty
Dcfire and Prayer to God for Ifrael is, that they
may be faved. For I bear them witnefs, that
they are zealous '^ and as they think for God
and his Law ; but their Zeal is not guided by
true Knowledge : For they being ignorant of
the Righteoufnefs that is of God, viz. that
Righteoufnefs which he gracioufly beftows and
accepts of; and going about to eftablifh a Righ-
teoufnefs of their own, which they feek for in
their own Performances, have not brought
themfelves to fubmit to the Law of the Gofpel,
wherein the Righteoufnefs of God, /. e, Righ-
teoufnefs by Faith, is offered. For the end of
the Law « was to bring Men to Chrift, that
by believing in him every one that did fo might
be juftified by Faith j For Mofes dffcribeth the

309

Chap. X.

NOTES.

that which is now the only true Religion, and owning ourfelves under that Law which is now
folely the Law of God, puts any colleftive Body of Men into the State of being the People of
God. For every one of the Jews and Gentiles that attained to the Law of Righteoufnefs ^ or to
Righteoufnefs in the Senfe St. Paul fpeaks here, /. e. became a ProfefTor of the Chriftian Reli-
gion, did not attain to eternal Salvation. In the fame Senfe muft Chap. x. 3. and 3ci. 7, 8. be
underftood.

33 1 See I Cor. i. 23.

2 ' This their Zeal iot God^ fee defcribed, JSi, xxl. I'jmmm^ii, and zxil. 3.'

4 > Sec Gal. iii. 24.

■ijs.

Right eouC-

30(^

Chap. xr.

ROMANS.

PARAP HRASE,

Righteoufnefs that was to be had by the Law
thus : That the man which doth the things requl-
red In the law, JJjall have life thereby. But the
Righte'oulhefs which is of Faith fpeaketh after
this manner : Say not in thine heart, who [hall
afcend into Heaven^ that is, to bring down the
Meffiah from thence, whom we exped perfo-
nally here oi\ Earth to deliver us? Or who jh all
defcend into the deep^ i. e. to bring up Chrift
again from the Dead to be our Saviour ? You
miftake the Deliverance you cxpcd by the Mef-
fiah, there needs not the fetching him from the
other World to be prefent with you: The deli-
verance by him is a deliverance from Sin, that
you may be made Righteous by Faith in him \
and that fpeaks thus ; The word is nigh thce^ even
inthyinouth^ and in thy heart \ that is, the word
of Faith, or the Dodrine of the Gofpel which we
Preach, ^ viz. If thou fhalt confefs with thy
month ", i. e. openly own Jellis the Lord,

1. e.

TEXT.

For Mofes defcribeth the
righteoufnefs which is of
the law. That the man
which doth thofe things,
Ihall live by them.

But the righteoufnefs
which is of faith, fpeaketh
on this wife. Say not in
thine heart, Who fhall
afcend into heaven ? ( that
is, to bring Chrift down
from above.)

Or, who rtiall defcend
into the deep ? (that is, to
bring up Chrift again from
the dead.)

But what faith it ? The
word is nigh thee, even
in thy mouth, and in thy
heart : that is the word of
faith which we preach.

That if thou flialt con-
fefs with thy mouth the
Lord Jefus, and fhalt be-

NOTES.

8 ' St. PW had told them, ver. 4. That the End of the Law was to bring them to Life bv
Faith in Chrift, that they might be juftified, and fo be faved. To convince them of this, he
brings three Verfes out of the Book of the Law itfelf, declaring that the way to Life was by
hearkening to that Word which was ready in their Mouth and in their Heart, and that there-
fore they had no reafon to rejeft Jefus the Clirift, becaufe he died and was now removed in-
to Heaven, and was remote from them ; their very Law propofed Life to them by fomething
nigh them, that might lead them to their Deliverer: By Words and Doftrines that might be al-
wavs at hand, in their Months, and in tlieir Hearts, and fo lead them to Chrift, /. e. to that
Faith in him which the Apoftle preached to them. 1 fubmit to the attentive Reader, whether
this be not the Meaning of this place.

9 " The Expedlation of the Jews was, that the Mefllah, who was promifcd them, was to
be their Deliverer; and fo far they were in the right. But that which they cxpefted to be de-
livered from, at his appearing, was the Power and Dominion of Strangers. When our Saviour
came, their reckoning was up ', and the Miracles which Jcfus did, concurr'd to perfuade them
that it was he : But his obfcure Birth and mean Appearance fuited not with that Power and
Splendor they had fancied to themfelvcs he fhould come in. This, with his denouncing to
them the Ruin of their Temple and State at hand, fet the Rulers againft him, and held the Bo-
dy of the Jevvs in fufpenfe till his Crucifixion ; and that g.u'e a full turn of tlicir Minds from
him. They had figured him a mighty Prince at the Head of their Nation, fetting them free

from

TEXT.

lieve in thine heart, that
God hath raifed him
from the dead, thou Ihalt
be faved.

'O For with the heart man
believeth unto righteouf-
nefs, and with the mouth
confeffion is made unto
falvation.

> I For the fcripture faith,
Whofoever believeth on
him, fhall not be afha-
med.

12 For there is no diffe-
rence between the Jew
and the Greek : for the
fame Lord over all, is
rich unto all that call up-
on him.

RO MANS.

PARAPHRASE,

i. e. Jefas to be the Meffiah, thy Lord, and {halt
believe in thy Heart, that God hath railed him
from the Dead, ^ othervviie he cannot be be-
lieved to be the MelTiah, thou fhalt be laved.
*Twas not for nothing that Mo/es in the place
above-cited mentioned both Heart and Mouth,
there is ufe of both in the cafe. For with the
Heart Man believeth unto Righteoufnefs, and
with the Mouth confellion y is made unto Sal-
vation. For the Scripture faith, whofoever be-
lieveth on him Jh all not be ajloamed^ Ihall not re-
pent his having believed, and owning it. The
Scripture faith whofoever^ for in this cafe there
is no diftindion of Jew and Gentile. For it is
he the fame who is Lord of them all, and is
abundantly bountiful to all that call upon him.

1 1

N 0 r E s.

from all foreign Po.vcr, and themfelves at eafe, and happy under his glorious Reign. But when at
the Paflbver the whole People were Witneffes of his Death, they gave up all thought of Deliverance
by him. He was gone, they faw him no more, and 'twas paft doubt a dead Man could not be the
Meffiah or Deliverer, even of thofe who believed him. 'Tis againilthefe Prejedices that what St.
Pau/ fays in this and the three preceding Verfes feems direfted, wherein he teaches them, that there
was no need to fetch the Meffiah out of Heaven, or out of the Grave, and bring him perfonallya-
mong them. For the Deliverance he was to work for them, the Salvation by him was Salvation
from Sin, and Condemnation for that ; and that was to be had by barely believing and owning him
to be the Meffiah their King, and that he was raifed from the Dead : by this they would be faved
without his Perfonal Prefence amongft them.

"^ Raifed him from the dead. The Doftrine of the Lord Jefus being raifed from the Dead, is
certainly one of the moft fundamental Articles of the Chriftian Religion ; but yet there feems an-
other Reafon why St. Paul here annexes Salvation to the belief of it, which may be found ver. j.
where he teaches, that it was not neceffiuy for their Salvation, that they fhould have Chrii]: out
of his Grave perfonally prefent amongll them ; and here he gives them the Reafon, becaufe if they
did but own him for their Lord, and believe that he was raifed, that fufficed, they fhould be
faved.

lo y Believing and an open avowed profeiTion of the Gofpcl, are required by our Saviour,
M^irk xvi. 1 6.

R r 2

For

ROMANS.

PARAPHRASE, HEXr.

For whofoever fhall call ^ upon his name fhall
be faved. But how fnall they call upon him
on whom they have not believed ? And how
Ihall they believe on him of whom they have not
heard ? And how fiiall they hear without a
Preacher ? A.nd how Ihall they preach except
they be lent ^ ? As it \s written, How heauti'
fill are the feet of them that preach the gofpel of
peace ^ and bring glad tidings of good things? But
though there be Meflengers lent from God to
preach the Golpel, yet it is not to be expeded
that all Ihould receive and obey it ^ For

NOrES.

For whofoever fhall jj
call upon the name of the
Lord, fhall be faved.

How then fliall they i*
call on him, in whom they
have not believed ? and
how fhall they believe in
him ot whom they have
not heard? and how fhall
they hear without a prea-
cher ?

And how fhall they ^ -
preach, except they be
fent ? as it is written.
How beautiful are the
feet of them that preach
the gofpel of peace, and

13 ^ Whoever hath with care look'd into St. Paul's Writings, mull own him tobeaclofe Rea-
loner that argues to the Point; and therefore if in the three preceding verfes he requires an open
profeflion of the Gofpel, I cannot but think that .7// /^^/r.?// tf/^/^^-Zw, ver. 12. figniiics all that
are open profefled Chriflians ; and if this be the meaning of calling upon him, ver. 1 2. it is plain
it mufl be the meaning of calling upon his name, ver. 13. a Phrafe not very remote from na?ning
his name, which is ufed by St. Paul for profefTmg Chrillianity, 2 Tim. ii. 19. If the meaning of
the Prophet Joe/, from whom thefe words be taken, be urged, I fhall ojily fay, that it will be an
ill Rule for interpreting St. Paul, to tie up hisufe of any Text he brings oiitof the OldTeftament,
to that which is taken to be the meaning of it there. We need go no farther for an Example than the

6, 7, 8, Verfes of this Chapter, which I de fire any one to read as they ihnd, DeuL 30. 1 1 14.

and fee whether St. Paul ufes them here in the fame fenfe.

15 ^ St. Pau/h careful every where to keep himfelf as well as poFibly he can, in the minds
end fair efteem of his Brethren the Jews ; may not therefore this, with the two foregoing Verfes,
be undcrfiood as an Apology to them for profefling himfelf an Apolllc of the Gentiles, as he does
by the Tenor ofthisEpiftle, and in the next Chapterin words at length, ver. 13. In this Chapter
ver. I 2. he had fhewed that both Jews and Greeks or Gentiles were to be faved only by receiving
the Gofpel of Chrift. And if fo, it was neceflary that fomebody fliould be fent to teach it them,
and therefore the Jews had noreafon to be angry with any that was fent on that Employment.

16 ^ But they have not all obeyed. This feems an Objedion of the Jews to what St. Paulhzd.
faid, which he anfwers in this and the following vcrfe. The Objeflion and Anfwcr feems to ftand
thus: You tell us that you are fent from God to preach the Gofpel; If it be fo, how comes it that
all that have heard, have not received and obeyed; and fince, accordingto what you would infinuate,
the MefTengersof good Tidings (which is the import of Evangilxn Greek, and Gofpel m Englifh)
were fo welcome to them ? To this he anfwers out of Ifaiah, that the McfTengers fent from God
were not believed by all. But from thofe words of Ifaiah, he draws an Inference to confirm the
Argument he was upon, viz. that Salvation cometh by hearing and believing the Word of God.
He had laid it down, ver. 8. that it was by tlieir having p»'^, -m^.cci, the word of faith, nigh them
or prefent with them, and no^ by the bodily prefence of their. Deliverer amongft them, that
they Avcre to be faved. Thisf^fw, word, he tells them, ver. 17. is by preaching brought to be
a('1ually prefent with them and the Gentiles ; fy that it was their own fault it they believed it not
to Salvation.

Ifa'tab

«7

TEXT.

bring glad tidings of good
things ?

But they have not all o-
beyed the gofpel. For E-
Taias faith, Lord, who
hath believed our report ?
So then faith cometh
by hearing, and hearing
by the word of God.

But I fay, have they
not heard ? yes verily,
their found v.ent into all
the earth, and their words
unto the ends of the
world.

But I fay, Did not \{-
rael know >. Firll Mofes
faith, I will provoke you
to jealoufy by them that
are no people, and by a
foolilli nation I will anger
you.

But Efaias is very bold,
and faith, I was found of
them that fought me not ;
I was made manifeft un-
to them that asked not
after me.

But to Ifrael he faith.
All day long I have Itretch-
ed forth my hands un-
to a difobedient and gain-
faying people.

ROMANS.

PARAPHRASE.

i/?//j^ hath foretold that they Ihould not^ ^^y^'ng>
Lord who hath believed cur report ? That which
we may learn from thence is, that Faith com-
eth by hearing, and hearing from the Word of
God, /. e, the revelation of the Gofpel in the
writings of the Sacred Scriptures, communicated
by thole whom God fends as Preachers thereof,
to thofe who are ignorant of it; and there is
no need that Chrift fhould be brought down
from Heaven, tobeperfonally with you, to be
your Saviour. It is enough that both Jews
and Gentiles have heard of him by Meffengers,
whofe Voice is gone out into the whole Earth,
and Words unto the Ends of the World, far be-
yond the bound of Judea,

But I ask, did not Ifrael know "^ this, that
the Gentiles were to be taken in and made the
people of God? Firft Mojes tells it them from
God, who fays, I will provoke you to jealoufy by
them who are no people ; and by a fooUjh Nation I
will anger you. But IJaiah declares it yet much
plainer in thefe words ; I was found of them
that fought me not ; I was made manifeft to them
that ashed not after me. Knd to Ifrael., tofhew
their refufai, he faith ; Ml day long have I
Jiretchsd forth my hands unto a difbedient and
gainfiytng people.

NOTES.

19 ^ Did not Ifrael knozu ? In this and the next Verfes St. Paul feem? to fuppofe a reafonins-:-
©f the Jews to this purpofe, viz. That they did not dei'erve to be call off, becaufe they did not
know that the Gentiles were to be admitted, and fo might be excufed if they did not embrace a
Religion wherein they were to mix with the Gentiles > and to this he anfwers in the following
Vcrfcs.

S E C T.

ROMANS.
SEC T. IX.

CHAP. XL 1—36.

CONTENTS.

THE Apoftle in this Chapter goes on to ftiew the future State
of the Jews and Gentiles, in refpcd of Chriftianity, viz.
That though the Nation of the Jews were for their Unbelief rejeded,
and the Gentiles taken in their room to be the People of God, yet
there was a few of the Jews that believed in Chrift, and lb a fmall
Remnant of them continued to be God's People, being incorpora-
ted with the converted Gentiles into the Chriftian Church. But
they Ihall, the whole Nation of them, when the Fulnels of the
Gentiles is come in, be converted to the Gofpel, and again be rc-
ftor'd to be the People of God.

The Apoftle takes occaflon alfo from God's having rcjedled the
Jews, to warn the Gentile Converts, that they take heed : Since
if God caft off his ancient People the Jews for their Unbelief, the
Gentiles could not exped to be preferved, if they apoftatized from
the Faith, and kept not firm in their Obedience to the Gofpel.

PARAPHRASE, TEXT,

fay then. Has ^ God wholly caft away his T Say then, H.th God

•^ , T c u-u-T)i:)i- cail away his people ?

People the Jews from being his People ? God forbid. For i alfo

By no means. For I my felf am an Ifraelite, -im an iiVaeiite, of the

of the Seed of Abraham^ of the Tribe of Benja- tr?be of Benj'amb'. °

?;2/;;. God hath not utterly caft off his People . God hath not caft away

, ir 1 jp"i.ii' 1* his people which he fore-

whom he lormerly owned ^ with lo pecuhar ,.„g[^, ^^^^ ^^ „q^ ^^^^^

a Refped. Know ye not what the Scripture the fcripture futh of EH-
faith concerning ^/it/jr" How he complain'd to

as ? how he maketh in-

NOTES.

1 <i This is a Queftion in the perfon of a Jew, who made the Objedions in the foregoing
Chajt.T, and continues on to objcdl here.

2 " See C/'ap. viii. 29.

the

TEXT.

terceffion to God againft
Ifrael, faying,

Lord, they have killed
thy prophets, and digged
down thine altars ; and
J am left alone, and they
feek my life.

But what faith the an-
fwer of God unto him ?
J have referved to my felf
feven thoufand men, who
have not bowed the knee
to the image of Baal.

Even fo then at this
prefent time alfo there
is a remnant according
to the eleftion of Grace.

And if by Grace, then
is it no more of works : o-
therwifc grace is no more
grace. But if it be of
works, then it is no more
grace : othenvife work
is no more work.

ROMANS:.

PARAPHRASE.

the God of Ifrael in thefe Words : Lord^ they
have killed thy 1?rophcts.^ and have digged down
thine Altars^ and of all that worfipped thee^ I
alone am left^ and they feek my Lfe aljo. But
what laith the Anlwer of God to him ? I have
referved to my felf feven thoufand Men .^ who have
not bowed the Knee to Baal f, /. e. have not
been guilty of Idolatry. Even fo at this time
alio there is a Remnant referved and fegrega-
ted by the Favour and free Choice of God.
Which Refervation of a Remnant, if it be by
Grace and Favour, it is not of Works &, for
then Grace would not be Grace. But if it
w^ere of Works, then it is not Grace: For then
Work would not be Work, /. e. Work gives a
Right, Grace beftows the Flavour where there
is no Right to it j fb that what is conferred by

.N 0 r E S.

4 ^ B^al and Baalim was the name whereby the falfe Gods and Idols whicli the HeatJiens
worfhipped were fignified in Sacred Scripture ; See Judges xi. ii ,13. Hi/, xi. 2.

6 ^ It is not of works. This exclufion of Works, feems to be miftaken by thofc who extend it
to all manner of difference in the Perfons chofen, from thofe that were rejeded ; for fuch a choice
as that excludes not Grace in the Chufer, but Merit in the Chofen. For it is plain that by VVurks

here St. Paul mans Merit, as is evident alfo from Cbap. iv. 2 4. The Law required compleat

perfeft Obedience : He that performed that, had a right to the Reward ; but he that failed and
came ftiort of that, had by the Law no right to any thing but Death. And fo the Jews being all
Sinners, God might without injuftice have caft them all off^; none of them could plead a right to
his Favour. If therefore he chofe out and referved anv, it was of mecr Grace, tho' in his Choice
hepreierr'd thofe who were the bell difpofed and moft inclined to his Service. A whole Province
revolts from their Prince, andtake Arms againft him ; He refolves to pardon fome of them. This
is a purpofe of Grace. He reduces them under his Power, and then chufes out of them as Veilels
of Mercy, thoie that he finds leaft infeftcd with Malice, Obftinacy and Rebellion. Thi.^ Choice
neither voids nor abates his purpofe of Grace, that ftands firm ; but only executes it fo as may bed
comport with his Wifdom and Goodnefs. And indeed without fome regard to a Difference in the
things taken from thofe that are left, I do not fee how it can be called Choice. An handful of Peb-
bles, for Example, may be taken out of a Heap ; they are taken and feparated indeed from the reft,
but if it be witliout any regard to any Difi'erence in them from others rejedled, I doubt whether
any body can call them chofen.

the

ROMANS.

PARAPHRASE,

the one, cannot be afcrib'd to the other. How
is it then? Even thus • Ifrael^ or the Nation of
the Jews, obtained not what it leeks ^' ; but
the Eledion ', or that part which was to re-
main God's Elect cholen People, obtained it,
but the reft of them were bHnded ^ : Ac-
cording as it is written \ God bath given them
the Spirit of Slumber ; Eyes that they Jhoald not
fee^ and Ears that they Jhotild not hear, unto this
day. And David faith "^, Let their liable he
made a Snare and a 'Trap, and a Stumbling-block,
and a Kecompence unto them : Let their Eyes be
darkned, that they may not fee, and bow down their
Bach alway. What then, do I fay that they
have io ftumbled as to be fallen paft Recove-
ry? By no means: But this I fay, that by their
Fall, by their Rejcdion for refufing " the
Gofpel, the Privilege of becoming the People
of God, by receiving the Dodrine of Salvation,
is come to the Gentiles, to provoke the Jews
12 to Jealoufy. Now if the Fall of the Jews
hath been to the enriching of the reft of the
World, and their Damage an Advantage to

NOTES.

TEXr.

Wlut then ? Jfrael kth 7 I
not obtained that which jj

he feeketh for ; but the
eledion hath obtained it,
and the reft were blind-
ed :

According as it is writ- 8
ten, God hath given them
the fpirit of flumber, eyes
that they fhould not fee,
and ears that they fhould
not hear, unto this day.

And David faith. Let 9
their table be made a
fnarc, and a trap, and a
ftumbling-block, and a
recompenfe unto them.

Let their t.yt% be dark- lO
ned, that they may not
fee, and bow down their
back alway.

I fay then. Have they U
ftumbled that they fhould
fall .? God forbid ; but
rather through their fall
falvation is come unto
the Gentiles, for to pro-
voke them to jealoufy.

Now if the fall of them ij (
be the riches of the
world, and the diminifh-

7 »> What it feehy i. c. That Righteoufnefs whereby it was io continue the People of God ;
fee ch. ix. 31. It may be obferv'd, that St. /»««/'$ Difcourfe being of the National Privilege of
continuing the People of God, he fpeaks here, and all along of the Jews in the colleflivc term
Jfrael. And fo likewife the Remnant, which were to remain his People, and incorporate with the
Convert Gentiles, into one Body of Chriftians, owning the Dominion of the one true God, in
the Kingdom he had fet up under his Son, and owned by God for his People, he calls the E-
leilion.

» EleBion, a colleiflive Appellation for the Part elefted, which in other places he calls Remnant.
This Remnant or Eleflion, call it by which name you pleafe, were thofe who fought R'ghteoufnefs
Vy Faith in Chrift, and not by the Deeds of the Law, and fo became the People of God, that
People which he had chofen to be his.

'' Blinded, fee zCor. iii. 13 16.

• 8 ' Written, Ifa. xxix. 10. & vi. 9, 10.

9 ■" Saith, Pfal.lxix. 22, 23.

1 1 1 That this is the meaning of Fall here, fee ASli xiii. 46.

the

TEXr.

fng of them the riches of
the Gentiles : how much
more their fulncfs ?

For I fpeak to you Gen-
tiles, in as much as I am
the Apoftle of the Gen-
tiles, I magnify mine of-
fice :

14 If by any means I may
provoke to emulation
them which are my flefh,
and might fave fome of
them.

15 For if the cafting away
of them be the reconci-
ling of the world; what
ihall the receiving of
them be, but life from
the dead ?

16 For if the firft-fruit be
holy, . the lump is alfo
holy : and if the root be
holy, fo are the branches.

17 And if fome of the
branches be broken off,
and thou being a wild o-
live-trec, were grafFed in
amongfl: them, and with
them partakeft of the
root and fatnefs of the
olive-tree ;

18 Boaft not againft the
branches : but if thou

ROMANS.

PARAPHRASE,

•the Gentiles, by letting them into theChurch,
how much more Ihall their Completion be fo,
when their whole Nation fhall be reftored ?
This I fay to you Gentiles, forafmuch as being
Apoftle of the Gentiles, I magnify o mine
Office : If by any means I may provoke to E-
mulation the Jews, who are my own Flelh and
Blood, and bring fome of them into the way
of Salvation. For if the calling them off be a
means of reconciling the World, what Ihall
their Reftoration be, when they are taken a-
gain into Favour, but as it were Life from the
dead, which is to all Mankind of all Nations ?
For if the Firft-fruits ^ be holy q and ac-
cepted, the whole Produd of the Year is holy,
and will be accepted. And if Abraham^ Ifaac
and "Jacoh^ from whom the Jewifh Nation had
their Original, were holy, the Branches alio
that Iprang from this Root are holy. If then
fome of the natural Branches were broken off :
If fome of the natural Jews, of the Stock of
IfraeJy were broken off and rejeded, and thou,
a Heathen of the wild Gentile Race, were ta-
ken in, and ingrafted into the Church of God
in their room ; And there partakeft of the Blef^
fings promifed to Abraham and his Seed, be not

A^ 0 r £ 5.

51?

Chap. Xr.

«7

13 ° St. P<7iz/ magnified his Office of Apoftle of the Gentiles, not only by preaching the Gofpel
to the Gentiles, but in afluring them farther, as he does, ver. 12. that when the Nation of the
Jews ihall be reftored, the Fulnefs of the Gentiles fhall alfo come in.

16 P Thefe Allufions the Apoftle makes ufe of here, tofhew that the Patriarchs, the Rooto^t\A
Jewifh Nation, being accepted by God ; and the few Jewilh Converts which at firfl enter'd into
the Chriftian Church, being alfo accepted by God, are as it were/r/ Fruit i or Pledges, that God
will in due time admit the whole Nation of the Jews into his vifible Church, to be his peculiar
People again.

1 Holy : By Holy is here meant that rehuive Holinefs whereby any thing hath an Appropriatioit
to God.

2.0

'd'i

PARAPHRASE.

fo conceited of thy felf, as to fhew any Dif-*
refped ^ to the Jews. If any fuch Vanity
polTelTes thee, remember that the Privilege
thou haft in being a Chriftian, is derived to
thee from the Promife made to Abraham and his
Seed; but nothing accrues to Abraham or his
Race by any thing derived from thee. Thou
wilt perhaps fay, the Jews were rejefted to
make way for me. Well let it be fo : But re-
member that *twas becaufe of Unbelief that
they were broken off, and that 'tis by Faith
alone that thou haft obtained, and muft keep
thy prefent Station. This ought to be a Warn-
ing to thee, not to have any haughty Conceit^
of thy felf, but with Modefty to fear. For if
God fpared not the Seed of Abraham.^ but caft
off even the Children of Ifrael,, for theirUnbe-
lief, he will certainly not fparc thee, if thou
art guilty of the like Mifcariage. Mind there-
fore the Benignity and Rigor of God ; Rigor
to them that ftumbled at the Gofpel and fell,
but Benignity to thee, if thou continue within
the Sphere of his Benignity, /. e, in the Faith
by which thou partakeft of the Privilege of
being one of his People : Otherwife even thou
alio ftialt be cut off. And the Jews alfo, if
they continue not in Unbelief, Ihall be again
grafted into the Stock of Abrahatn^ and be re-

TEXT

boaft, thou beared not
the root, but the root
thee.

Thou wilt fay then, ^9
The branches were bro-
ken off, that I might be
graffed in.

Well ; becaufe of un- 20
belief they were broken
off, and thou ftandeft by
faith. Be not high min-
ded, but fear.

For if God fpared not 21
the natural branches, take
heed left he alfo fpare not
thee.

Behold therefore the 22
goodnefs and feverity of
God : on them which fell,
feverity ; but towards
thee, goodnefs, if thou
continue in his goodnefs :
otherwife thou alfo fhalt
be cut off.

And they alfo, if they 23
abide not ftill in unbelief

N 0 r E s,

1 8 ' Boafinot <i7alnft the Branches. Tho the great Fault that moft diforder'd the Church, and prin-
cipally exercis'd 'the Apoftlc's Care in this Epiftle, was from the Jew? preffing the Neceffity of le-
{^al Obfervanccs, and not brooking that the Gentiles, tho Converts to Chriftianity, fiiould be ad-
mitted into their Communion, without being circumcifed : Yet it is plain from this Verfe, as alfo
ch xiv. 3, 10. that the Convert Gentiles were not wholly without fault on tlieir fide, in treating
the Jews with Dif-efteem and Contempt. To this alfo, as it comes in his way, he applies fit Rc-
jnfedics, particularly in this Chapter, and ch. xiv. „ , , . n ,

eftablilhed

ROMANS.

TEXT.

ihall be grafFed in : for
God is able to graff them
in again.

For if thou were cut
out of the olive-tree
which is wild by nature,
and wert grafted contrary
to nature into a good o-
live-tree ; how much
more fhall thefe which be
the n:itural branches, be
graiFed into their own o-
live-tree ?

For I would not, bre-
thren, that ye fhould be
ignorant of this myftery
{!clt ye fliould be wife in
your own . conceits] that
blindnefs in part is hap-
ned to Ifrael, until the
fulnefs of the Gentiles be
come in.

And fo all Ifrael Ihall
be faved : as it is writ-
ten. There fhall come out

PARAPHRASE.

Chap. Xi;

eftabllfhed the People of God. For however
they are now Icattered, and under Subjeclion
to Strangers, God is able to colled them again
into one Body, make them his People, and fet
them in a flourifhing Condition in their own.
Land '. For if you who arc Heathens by 2^
Birth, and not of the promiled Seed, were,
when you had neither Claim nor Inclination to
it, brought into the Church, and made the
People of God ; how much more fnall thofe
who are the Pofterity and Defcendantsof him
to whom the Prcmife was made, be rcftored to
the State which the Promiie veiled in that Fa-
mily? For to prevent your being conceited of ij
your felves, my Brethren, let me make known
to you, which has yet been undilcovered to
the World, {viz.) that the Blindnefs which
has fallen upon part of Ifrael^ fhall remain up-
on them but till the time be come wherein the
whole t Gentile World Ihall enter into the
Church, and make ProfelFicn of Chriftianity.
And \o ail Ifrael fhall be converted ^ to the -^

NOTES,

23 ' This gyaft'nig in again, feenis to import, that the Jews fhall be a flourifhing Nation again,
profefGng Chriftianity in the Land of Promife, for that is to be re-inflated again in the Promifc
made to Abraham, Ifaac and Jac-jb. This St. Paul might, for good Reafons, be with-held from
fpeaking out here : But in the Prophets there are very plain Intimations of it.

25 ' nA»;f<i/<tf, The iv//z?<f/} of 'the Jews, c^r. 12. is the whole Body of the Jewifh Nation pro-
feffing Chriflianitv ; And therefore here TrKnpufAO. r i^vav, The Fulnefs of the Gentiles, mull be
the whole Body of the Gentiles profelhng Chri'ftianity. And this r^r. 15. fcems toteach. For
the Refurrcftion is of all.

26 " -Zc'^nJ), fiall be faved. "Tis plain that the Salvation that St. Vaul in this Difcourfe con-
cerning the Nation of the Jews, and the Gentile World in grofs, fpeaks of, is not eternal Happi-
nefs in Heaven, but he means by it the ProfefTion of the true Religion here on Earth. Whether
it be that that is as far as Corporations or Bodies Politick can go, towards the Attainment of eter-
nal Salvation, I -vill not enquire. But this is evident, that being faved, is ufcd by the Apoftle
here in this Senfc. That all the Jewifh Nation may become the People of God again, by taiung
up the ChriHian Profeflion, may be eafily conceived. But that every Perfon of fuch a Chnllian
Nation, fhall au.)in eternal Salvation in Heaven, I think no body can imagine to be here m-
tcndcd.

Sf 2

Chriftian

^i6

Chap. XI.

ROMANS.

PARAPHRASE,

Chriftian Faith, and the whole Nation become
the People of God : As it is written, Tberejhall
come out of Sion the Deliverer y and jhall turn a-
way Vngodlinefs from Jacob. For this is my Co-
venant to them^ when I Jhall take away ^ their
Sins, They are indeed at prefent Strangers to
the Gofpel, and fo are in the State of Ene-
mies y, but this is for your fakes : Their Fall
and Lofs is your enriching, you having ob-
tained Admittance through their being caft out :
But yet they being within the EleSion that
God made of Abraham, Ifaac and Jacoh^ and
their Pofterity, to be his People, are ftill his
beloved People, for Jhraham^ Ifaac 2ind Jacob's
fake, fromwhom they are defended. For the
Favours that God fhew'd thofe their Fathers,
in calling them and their Pofterity to be his
People, he doth not repent of j but his Pro-
mife, that they Ihall be his People Ihall Hand
good ^. For as you the Gentiles formerly
flood out, and were not the People of God,
but yet have now obtained Mercy, fo as to be
taken in through the ftanding out of the Jews,

NOTES.

HE XT

of Sion the deliverer, and
fliall turn away ungodli-
nefs from Jacob.

For this is my cove- ay
nant unto them, when I
Ihall take away their fins.

As concerning the ^o- 28
fpel, they are enemies for
your fake, but as touch-
ing the eleftion, they are
beloved for the fathers
fakes.

For the gifts and cal- 29
ling of God are without
repentance.

For as ye in times paft 30
have not believed God,
yet have now obtained
mercy through their un-
belief :

27 * take azoay, i. e. Forgive their SifiSy and take away the Puni/hmcnt they lie under for
them.

28 y *£%9dji, Enemies, fignifies Strangers or Aliens, i.e. fuch as are no longer the People of
God. For they are called Enemies in oppofition to Beloved, in this very Verfe. And the Reafon
given why they are Enemies, makes it plain, "that this is the Senfe, [viz..) For the Gentiles fake,
i. e. They are rejected from being the People of God, that you Gentiles may be taken in to be the
People of God in their room, ver. 30, The fame Signification has Xy^t^h Enemies, ch. v. 10.
TfJ]"" c/jAyyihrn iX'^epi' ^' concerning the Gofpel-Enemies, i. e. all thofe ^vho not embracing the
Gofpel, not receiving Chrift for their King and Lord, are Aliens from the Kingdom of God, and
all fuch Aliens are called ix^e^h Enemies, And fo indeed were the Jews now : bat yet_ they
were yjiT luKoyvv ■/■■)<u.-?r,nzt, iis touching the EleBion, beloved, i. e. were not adlually within the
Kingdom of God his People, but were within x\\q. Ele^ion, which God had made of ^o'/^nj/',?///,
Jjaai and Jacob, and their PoUerity to be his People, and fo God had ftill Intentions of Kindnefs
to them for their Fathers fake, to make them again his People.

29 ^ So God's Repenting is explained, Nutnl/. x\\n, 19 .wm^— 24.

who

TEXi.

31 Even fo have thefe al-
fo now not believed, that
through your mercy tJiey
alfo may obtain mercy.

32 For God hath concki-
ded them all in unbelief.

ROMANS.

PARAPHRASE.

who fubmit not to the Gofpel ^ : Even
they now have flood out by rcafon of your be-
ing in Mercy admitted, that they alio through
the Mercy you have received, may again here-
after be admitted. For God hath put up toge-
ther in a State of Revolt from their Allegiance ^

N 0 r E S.

30 * See JSIs xiii. 46.

32 ^ "'Etid'TTH^HdM, In Unbelief. The L//;^^///^ here charged nationally on Jews and Gentiles
in their turns in this and the two preceding Verfes, whereby they ceafed to be the People of God,
was evidently the difowning of his Dominion, whereby they put themfelves out of the Kingdom
which he had and ought to have in the World, and fo were no longer in the State of Subjefts, but
Aliens and Rebels. A general View of Mankind will lead us into an eafier Conception of St. Paul\
Dodrine, who all through this Epiftle confiders the Gentiles, Jews, and Chriflians, as three diftinft
Eodies of Men.

God by Creation had no doubt an unqueftionable Sovereignty over Mankind;, and this was a£
£rft acknowledg'd in their Sacrifices and Worfhip of him. Afterwards they withdrew themfelves
from their Subiaifn on to him, and found out other Gods, whom they worfhiped and ferved.
This Revolt from God, and the Confequence of it, God's abandoning them, St. Paul defcribes,
ch. i. 18. 32.

In this State of Revolt from God were the Nations of the Earth in the times of Abraham.
And then Abraham, Ifaac and Jacob, and their Pofterity the Ifraelites, upon God's gracious Call,
return'd to their Allegiance to their ancient and rightful King and Sovereign, own the one invifi-
ble God, Creator of Heaven and Earth, for their God, and fo become his People again, to whom
he, as to his peculiar People, gave a Law. And thus remain'd the Diftinftion between Jews and
Gentiles, i. e. the Nations, as the word fignifies, till the time of the Meffiah, and then the Jews
ceafed to be the People of God, not by adiredl Renouncing the God ol Ifrael, and taking to them-
felves other falfe Gods whom they worfhiped : but by oppofing and rejedling the Kingdom of
God, which he purpos'd ar that time to fet up Avith new Laws and Inilitations, and to a more
glorious and fpiritual purpofe under his Son Jefus Chrift : Him God fent to them, and him the
Nation of the Jews refus'd to receive as their Lord and Ruler, tho he was their promifed King and
Deliverer, anfweringall the Prophecies and Types of him, and evidencing his Miffionby his Mira-
cles. By this Rebellion againft him, into whofe hand God had committed the Rule of his King-
dom, and appointed Lord overall things, the Jews turn'd themfelves out of the Kingdom of God,
and ceas'dto be his People, who had now no other People but thofe who leceiv'd and obey'd his
Son as their Lord and Ruler. This v/as the ctTrMeiU, Unbelief, here fpoken of. And I would
be glad to know any other Senfe of Believing or Unbelief, wherein it can be nationally attributed
to a People (as vifioly here it is) whereby they fliall ceafc, or come to be the People of God, or
vifible Subiefts of his Kingdom here on Earth. Indeed to enjoy Life and Eltate in this, as well as
other Kingdoms, not only the owning of the Prince, and the Authority of his Laws, but alfo O-
bedience to them is required. . For a Jew might own the Authority of God, and his Law given by
Mcfes, andfobe a true Subjeft, and as much a Member of the Commonwealth o? I/rael, as any
one in it, and yet forfeit his Life by Difobedience to the Lav/. And a Chriftian may own the Au-
thority of Jefus Chrilt, and of the Gofpel, and yet forfeit eternal Life by his Difobedience to the-
Precepts ot it, as may be feen, el\ vii. 8, 9.

J-

3i8 ROMANS.

PARAPHRASE. TEXT.

Chap. XI

:JJ

^.6

to him, as it were in one Fold, all Men, both
Jews and Gentiles, that through his Mercy
they might all, both Jews and Gentiles, come
to be his People, u e. he hath fufFer'd both
Jews and Gentiles in their turns not to be his
People, that he might bring the whole Body,
both of Jews and Gentiles, to be his People.
O the depth of the Riches of the Wifdom and
Knowledge of God ^ ! How unfearchable are
his Judgments, and his ways not to be traced.
For who hath known the Mind of the Lord?
Or who hath fat in Counfel with him ? Or
who hath been before-hand with him, in be-
llowing any thing upon him, that God may
repay it to him again ^ ? The Thought of
any fuch thing is abfurd. For from him aU
things have their Being and Original; By hini
they are all order'd and dilpofed of, and for
him and his Glory they are ail made and re-
gulated, to whorri be Glory for ever. Amen.

that he might have mer-
cy upon aU.

O the depth of the jj
riches both of the wif-
dom and knowledge of
God ! how unfearchable
are his judgments, and
his ways pall iinding out I

For who hath known 3^
the mind of the Lord, or
who hath been his coun-
feller ?

Or who hath firft given , -
to him, and it fhall be ' ■*
recompenfed unto him a-
gain ?

For of him, and through ,
him, and to him, are all '
things : to whom be glo-
ry for ever. Amen.

A' 0 r E s.

■3,:^ '^ This emphatical Conrliifion icems in a fpecial manner to regard the Jews, whom the A-
pollle would hereby teach Modefty and SubmilTion to the over-ruling Hand of the all-wife God,
whom thev are very unfit to call to account for his dealing [o fwourably with the Gentiles. His
Wifdom and Ways are infinitely above their Comprchcnfion, and will they take upon them to ad-
vife him what to do ? Or is God in their Debt ? Let them fay for what, and he fliall repay it to
them. This is a very flrong Rebuke to the Jews, but delivered, as we fee, in a way very gentle
and inoftenfive. A Method which the Apoltle endeavours every where to obfcrve towards his
Nation.

35 '* This has a manifeft rcfpedl to the Jews, who claim'd a Right to be the People of God fo far,
that St. Pau/, ch. ix. 14. finds it necefl^\ry to vindicate the Juftice of God in the Cafe, and docs
here in this QuelUon expofe and filence the Folly of any fuch Pretence.

SECT,

ROMANS. 5ip

ch. xir-

S E C T. X. -^^

CHAP. XII. I— 21.

CONTENTS.

ST. Taiil In the end of the foregoing Chapter, with a very fb-
lemn Epiphonema, clofes that admirable Evangelical Difcourle
to the Church at Rome, which had taken up the elev^en foregoing-
Chapters. It was addrefled to the two forts of Converts, viz.
Gentiles and Jews, into which, as into two diftincl Bodies, he all
along through this Epiftle divides all Mankind, and confiders them
as ib divided into two feparate Corporations.

1. As to the Gentiles, he endeavours to fatisfy them, that the
they for their Apoftacy from God to Idolatry, and the Worfhip of
Falfe Gods, had been abandon'd by God, had lived in Sin and
Blindnefs, without God in the World, Strangers from the Know-
ledge and Acknowledgment of him, yet that the Mercy of God
through Jefus Chrift was extended to them, whereby there was a
way now open'd to them to become the People of God. For
fince no man could be faved by his own Rightcoufnefs, no not the
Jews themlelves, by the Deeds of the Law, the only way toSalva-
tion, both for Jews and Gentiles, was by Faith in Jefus Chrift.
Nor had the Jews any other way now to continue themfelvcs the
People of God, than by receiving the Gofpcl, which way was o-
pen'd alfo to the Gentiles, and they as freely admitted into the
Kingdom of God now erefted under Jefus Chrift, as the Jews, and
upon the fole Terms of Believing. So that there was no need at all
for the Gentiles to be circumcifed to become Jews, that they might
be partakers of the Benefits of the Gofpel.

2. As to the Jews, the Apoftle's other great Aim in the foregoing
Difcourfe, Is to remove the Offence the Jews took at the Gofpel,
becaufe the Gentiles were received into the Ciiurch as the People
of God, and were allowed to be Subjeds of the Kingdom of the
MefTiah. To bring them to abetter Temper, he Ihews them from
the Sacred Scripture, that they could not be faved by the Deeds of
the Law, and therefore the Doctrine of Rightcoufneis by Faith
ought not to be lb ftrange a thing to them. And as to their being

^ for

320 ROMANS.

Ch. XII. for their Unbelief rejeded from being the People of God, and the
^^^"^^^^^ Gentiles taken in in their room, he fliews plainly, that this was
foretold them in the Old Teftament ; and that herein God did
them no Injuftice. He was Sovereign over all Mankind, and
might chufe whom he would to be his People, with the fame
Freedom that he chofe the Pofterity of Abraham among all the Na-
tions of the Earth, and of that Race chofe the Defcendants of Ja-
cob before thole of his Elder Brother Efau^ and that before they had
a Being, or were capable of doing Good or Evil. In all which
Difcourfe of his 'tis plain the Election fpoken of, has for its Object
only Nations or coUeclive Bodies Politick in this World, and not
particular Perfons, in reference to their eternal State in the World
to come.

Having thus finiihed the principal Defign of his Writing, he here
in this, as is ufual with him in all his Epiftles, concludes with pra-
£lical and moral Exhortations, whereof there are feveral in this
Chapter, which we fhall take in their Order.

PARAPHRASE.

IT being fo then that you are become the
People of God in the room of the Jews, do
not ye fail to offer him that Sacrifice that it is
reafonable for you to do, I mean your Bo-
dies % not to be {lain, but the Lulls thereof
being m_ortified, and the Body cleanfed from
the Spots and Blemifhcs of Sin, will be an ac-
ceptable Offering to him, and fuch a way of
Worlliip as becomes a rational Creature, which
therefore I bcfecch you by the Mercies of God
to you, who has made you his People to pre-
fent to him. And be not conformed to the Fa-

TEKr.

IBefeech you therefore.
Brethren, by the mer-
cies of God, that ye pre-
fent your bodies a living
facrifice, holy, acceptable
unto God, which is your
realonable fervice.

And be not conformed

NOTES.

1 " Your Bod'in. There feem to be two Reafons why St. PauV^ firft Exhortation to them is,
to prefent their Bodies undcfiled to God : (i.) Bccaufe he had before, efpecially ch. vii. fo much
infilled on this, that the Body was the great Source from whence Sin arofe. (2.) Becaufe the Hea-
then World, and particularly t\\t Romans, were guilty of thofc vile AfFeftions which he mentions,
ch. i. 24 I .27.

fhion

RO MANS.

rEXr. PARAPHRASE,

321

ch. xir.

to this world: but be ye
transformed by the renew-
ing of your mind, that ye
may prove what is that
good, and acceptable, and
pen'eft will of God.

For I fay, through the
grace given unto me, to
every man that is among
you, not to think of hlm-
felf more highly than he
ought to think; but to
think foberly, according as
God hath dealt to every
man the meafure of fdth.

For as we have many

fhlon of this World ^ : But be ye transformed
in the renewing of your Minds g, that you
may upon Examination find out, what is the
good, the acceptable and perfect Will of God,
which now under the Golpel has fhewn it felf
to be in Purity and Holinefs of Life : the ri-
tual Obfervances which he once inftituted not
being that his good, acceptable and perfed
Will which he always intended, they were
made only the Types and preparatory way to
this more perfed State under the Gofpcl K
For by vertue of that Commiffion, to be the
Apoftle of the Gentiles, which by the Favour
of God is bellowed on me, I bid every one of
you, not to think of himlelf more highly than
he ought to think, but to have Ibber and modeit
Thoughts of himfelf, according to that mea-
fure of fpiritual Gifts ', which God has be-
ftowed upon him. For as there are many

NOTES.

z f To the fajhion of this World; or, as St. Peter exprefx'es it, not fajhioning your felves accord-
ing to your former Lujis in the time of Ignorance.

? Transformed in the renetoing of your Minds. The State of the Gentiles is thus defcribed,
Eph. iv. 17—19. As walking in the Vanity of their Minds, having the UnderJlarJing darkened,
being alienated from the Life of God through the Ignorance that is in them; becaufe of the Blind-
nefs of their Hearts, -who being pafl feeling, hare given thewfehes over unto Lafcivioufnefs, to work
all Vncleanr.ejs with greed incfs, faflling the Lufts of the Flefp and of the Mind. And C<5/. i. 21 .
Alienated and Enemies in their Minds by wicked Works. The renezi'ng therefore of their Minds^
or, as he fpeaks, Eph. iv. in the Sptrit of their Minds, was the getting into an Eftate contrary
to what they were in before, {viz.) to take it in the Apofile's own words; That the Eyes of their
Vnderftandings might be enlightened ; and that tkey m-y put on the nezo Man, that is renewed in
Knowledge after the Image of him that created him; that ye walk as Children of the Light, pro-
ving what is accept cole to the Lord, having no F^llorvjhip ■:Lith the Works of Darknefs : That they
be not unzvife, but under/landing zvhat is the Will of the Lord : For 'his is the Will of God, even
your SanElification. That you fhould abjiain from Fornication. That every one of you fhould
knoio how to poffefs his Veffel in Sanaif cation and Honour, n-.t in the Lufls of Concupifcence, even as
the Gentiles that know not God.

h In thefe two firft Vcrfes of this Chapter is fhewn the Preference of the Gofpel to the Gen-
tile State and the Jewilh Inftitut'on.

3 ' Mi^oy OT^«^-5, Mcaftre of Faith; fome Copies read We<7©-> of favour ; either of them
CiprQfs the fame thing, 1. e. Gifts of the Spi:it.

T t

Members

3Z1

Ch. XII.

RO MANS.

PARAPHRASE, TEXT.

Members in one and the fame Body, but all the
Members are not appointed to the fame Work ;
So we who are many make all but one Body
in Chrift, and are all Fellow-Members one of
another ^\ But having according to the re-
fpeclive Favour that is bellowed upon us, eve-
ry one of us different Gifts ^ whether it be Pro-
phecy ', let us prophefy, according to the
proportion of Faith '", or Gift of Interpreta-
tion, which is given us, /. e. as far forth as we
are enabled by Revelation, and an extraordina-
ry Illumination to underftand and expound it,

and

meftibers in one body, and
all members have not the
fame office :

So we being many are
one body in Chrift, and
every one members one of
another.

Having then gifts, dif-
fering according to the
grace that is given to us,
whether prophecy, let us
prophefy according to the
proportion of faith:

NOTES.

5 ^ The fame Simile to the fame purpofe, fee i Cor. xii.

"6 ' Prcpkecy is enumerated in the New Teltament among the Gifts of the Spirit, and means
cither the Interpretation of Sacred Scripture, and explaining of Prophecies already delivered, or
foretelling things to come.

™ According to the Proportion of Faith. The Context in this and the three preceding Verfes
leads us, without any Difficulty, into the Meaning of the Apollle in this Expreffion. i Cor. xii,
and xiv. ihew us how apt the new Converts were to be puft up with the feveral Gifts that were
beflowed on them ; and every one, as in like Cafes is ufual, forward to magnify his own, and to-
carry it farther than in reality it extended. That it is St. PauPs Defign here to prevent or regu-
late fuch Diforder, and to keep every one in the exercifing of his particular Gift within its due
Bounds, is evident, in that exhorting them, ver. 3. to a fober Ufe of their Gifts, (for 'tis in re-
ference to their fpiritual Gifts he fpeaks in that Verfc) he makes the meafure of that Sobriety to
be that Meafure of Faith or fpiritual Gift which every one in particular enjoy 'd by the Favour of
God, ;. e. That no one fliould go beyond that which was given him, and he really had. But
befides this, which is very obvious, there is another Paflage in that Verfe, which, rightly con-
fider'd, ilrongly inclines this way. I fay, through the Grace that is given unto me, fays St. Paul.
He was going to reflrain them in the Excrcife of their diftinft fpiritual Gifts, and he could not
introduce what he was going to fay in the Cafe with a more perfuafive Argument than his own
Example : " I exhort ( fays he) that every one of you, in the Exercife and Ufe of his fpiritual
•' Gift, keep within the Bounds and Meafure of that Gift which is given him. I myfclf, in
" giving you this Exhortation, ^q\x. by the Grace given unto me; I do it by the CommifEon
*• and Power given me by God, and beyond that I do not go." \\\ one that had before declared
himfelf an Apollle, fuch an Expreffion as this here ( if there were not fomc particular Rea-
fon for it) might fecm fuperfluous, and to fome idle, but in this View it has a great Grace
and Energy in it. There wants nothing but the Study of St. PauPs Writings to give us a
juft Admiration of his great Addrefs, and the Skill wherewith all that he fays is adapted
to the Argument he has in hand: " I (fays he) according to the Grace given me, dire£l
*• you every one in the Ufe of your Gifts, which according to the Grace given you are difte-
"' rent, whether it be the G'ft of Prophecy, to prophefy according to the Proportion or Mea-
*' fure of that Gift or Revelation that he hath. And let him not think that becaule fome things

♦' are.

TEXT.

7 Or miniftry, let us wait
on our miniltring; or he
that teacheth, on teaching;

3 Or he that exhorteth,
on exhortation : he that
giveth, let him do it with
iimplicity ; he that ruleth,
with diligence ; he that
fheweth mercy, with chear-
fulnefs.

9 Let love be without dif-
fimulation. Abhor that
which is evil, cleave to
that which is good.
iO Be kindly afFeftioned
one to another ; with bro-
therly love, in honour
preferring one another :

1 1 Not flothful in bufinefs :
fervent in fpirit; lerving
the Lord :

12 Rejoicing in hope ; pa-
tient in tribulation; con-
tinuing inflant in prayer :

13 Dillributing to the ne-
ceffity of faints; given ta
hofpitality.

i.^ Blefs them which per-

fecute you : blefs, and

curfe not.
I^ Rejoice with them that

do rejoice, and weep with

them that weep.
16 Be of the fame mind

one towards another.

Mind not high things.

RO MANS.

PARAPHRASE,

and no farther : Or if it be Miniftry, let us
wait on out Miniftring : He that is a Teacher
let him take care to teach. He whofe Gift is
Exhortation, let him be diligent in exhorting :
He that giveth let him do it liberally, and
without the Mixture of any Self-Intereft : He
that prefideth ", let him do it with Dili-
gence : He that Iheweth Mercy, let him do it
with Chearfulnefs. Let Love be without Dif-
fimulation. Abhor that which is evil, ftickto
that which is good. Be kindly affedioned one
towards another with brotherly Love ; in ho-
nour preferring one .another. Not flothful in
Bufinefs ; but adive and vigorous in Mind,
diteding all to the Service of Chrift and the
Gofpel. Rejoicing in the Hope you have of
Heaven and Happinefs • patient in Tribula-
tion; frequent and Inftant in Prayer: Forward
to help Chriftians in Want, according to their
Neceffities ; given to Hofpitality. Blels them
who perfecute you : blefs and curfe not. Re-
joice with them that rejoice, and weep with
them that weep. Be of the fame Mind one to-
wards another. Do not mind only high things ;
but fuit yourfelves to the mean Condition and

Ch. XIL

10.

NOTE S.

** are, therefore every thing is revealed to him." The fume Rule concerning the fame matter
St. Pau/ gives, Epb. iv. 6, that every Member Ihould aft according to the Aleafure of its own
Strength, Power and Energy ; i Cor. xiv. zg—. — 32. may alfo give light to this place. This
therefore is far from fignifying that a Man in interpreting of Sacred Scripture fhould explain the
Senfe according to the Syllem of his particular Sedt, which each Party is pleafed to call the A-
Tia/ogy of Faiih. For this would be to make the Apollle to fet that for a Rule of Interpretation,
which iiad not its Being till long after, and is the Produft of fallible Men.

The Menfure 0/ Faith, vcr. 3. and Froportion of Faith, in thisVerfe, fignifies the fame thing,
xi'Z.. fo much of that particular Gift which God was pleafed to bellow on any one.

8 " 'O c!^j/stt«V'©"j tie that ruleth, fays ourTranflation; the Context inclines to the Scnfs
I have taken it in; See Vitringa de S;jnagog. 1. 2. c. 3.

T t 2 low

324

Ch. XII.

0.0

ROMANS.

PARAPHRASE, T'EXT,

low Concerns of Perfons beneath you. Be not
wife in your own Conceits. Render to no
Man Evil for Evil : But take care that your
Carriage be fueh as may be approved by all
Men. If it be poffible, as much as lieth in
you, live peaceably with all Men. Dear-
ly beloved, do not avenge yourfelves, but
rather leave that to God. For it is written,
Vengeance h miney I will repay it^ faith the
Lord, Thereforeif thine Enemy hunger, feed
him ; if he thirft, give him Drink ; if this
prevail on him, thou fubdueft an Enemy, and
gaincft a Friend; if he per-fifts flill in his En-
mity, in ^o doing thou heapeft Coals of Fire
on his Head, /. e, expofeft him to the Wrath
of God, who will be thy Avenger. Be not
overcome and prevailed on, by the Evil thou
receiveft, to retaliate \ but endeavour to mafter
the Malice of an Enemy in injuring thee, by a
Return of Kindnefs and good Offices to him.

but condefcend to men of
low eftate. Be not wife ia
your own conceits.

Recompenfe to no man ^7
evil for evil. Provide
things honefl in the fight
of all men.

If it be poffible, as 18
much as lieth in you, live
peaceably with all men.

Dearly beloved, avenge 19
not yourfelves, but rather
give place unto wrath : for
it is written. Vengeance is
mine ; I will repay, faith,
the Lord.

Therefore if thine ene- 20
my hunger, feed him ; if
he thirlt, give him drink :
for in fo doing thou fhalt
heap coals of fire on his
head.

Be not overcome of 21
evil, but overcome evil
with good.

SECT.

Ch. XIIT,

ROMANS. 32^

SECT. X

CHAP. XIII. I 7.

c 0 N r E N r s.

THIS Sedion contains the Duty of Chriftfans to the Civil Ma-
giftrate. For the underftanding this right, we muft confider
thele two things.

1. That thefe Rules are given to Chriftians that w^re Members
of a Heathen Commonwealth, to fhew them that by being made
Chriftians and Subjects of Chrift's Kingdom, they were not by the
Freedom of the Gofpel exempt from any Ties of Duty or Subjecti-
on, which by the Laws of their Country they were in, and ought
to obferve, to the Government and Magiftrates of it, though Hea-
thens, any more than any of their Heathen Subjeds. But on the
other fide, thefe Rules did not tie them up any more than any of
their Fellow-Citizens, who were not Chriftians, from any of thofe
due Rights, which by the Law of Nature, or the Conftitutions of
their Country, belonged to them. Whatfoever any other of their
F'ellow-Subjeds, being in a like Station with them, might do with-
out finning, that they were not abridged of, but might do ftill be-
ing Chriftians. The Rule here being the fame with that given by
St. ^aul^ I Cor. vii. 17. ^s God has called every one^ fo let him walk.
The Rules of Civil Right and Wrong that he is to walk by, are to
him the fame they were before.

2. That St. '^aul in this Diredion to the Romans., does not fo
much delcribe the Magiftrates that then were in Rome^ as tells
whence they, and all Magiftrates every where, have their Authori-
ty ; and for what end they have it, and Ihould ufe it. And this he
does as becomes his Prudence, to avoid bringing any Imputation on
Chriftians from Heathen Magiftrates, efpecially thofe infolent and
vicious ones of Rome., who could not brook any thing to be told
them as their Duty, and fo might be apt to interpret fuch plain
Truths laid down in a dogmatical way, into Saucinefs, Sedition,
or Treafcn; a Scandal cautioufly to be kept off" from the Chriftian
Doctrine. Nor does he in what he fays, in the leaft flatter the
Roman Emperor, let it be either Claudius^ as fome think j or Neroy

3 as

326

ROMANS.

\yy/^^

Ch. XIII. as others, who then was in Poffeflion of that Empire. For he fpeaks
^ here of the Higher lowers, i. e. the Supreme Civil Power, which
is in every Commonwealth derived from God, and is of the fame
Extent every where, /. e, is abfolute and unlimited by any thing
but the End for which God gave it, (viz.) the Good of the People
fincerely purfued, according to the beft of the Skill of thofe who
fhare that Power, and fo not to be refilled. But how Men come
by a rightful Title to this Power, or who has that Title, he is
wholly filent, and fays nothing of it. To have meddled with that
would have been to decide of Civil Rights, contrary to the Defign
and Bufinefs of the Gofpel, and the Example of our Saviour, who
refufed meddling in fuch Cafes with this decifiveQueftion, I'Fho made
me a Judge or Divider over you ? Luke xii. 14.

PAR A PHR AS E. TE XT.

LET every one of you, none excepted °, be T ET every foulbefub.
r I.' CL 1 ^\. ^' -n ^tl X-« J^" ""^^o the higher

lubject to the over-ruhng Powers P of the powers. For there « no

Government he lives in. There is no Power

but

NOrES.

I • Ez'ery one, however endowed with miniculous Gifts of the Holy Ghoft, or advanced to
any Dignity in the Church of Chrift. For that thefe things were apt to make Men over-value
themfelvcs, is obvious from what St. Paul {^.ys to the Xlorinthinm, i Cor. xii. and here to the

Rrjm/im, chap. xii. 3 5. But above all others, the Jews were apt to have an inward Re-

luftancy and Indignation againft the Power of any Heathen over them, taking it to be anunjuft
and tyrannical Ufurpation upon them, who were the People of God, and their Betters. Thcfe
the Apoflle thought it necelFary to rcftrain, and therefore fays in the Language of the Jews,
Every Soul, i. e. every Perfon among you, whether Jew or Gentile, mult live in SubjeAion to
the Civil Magilirate. \Vc fee by what St. Peter fays on the like Occafion, that there was great
need that Chrillians fhould have this Duty inculcated to them, left any among them fhould ufe
their Lil->erty for a Cloak of Malicioufncfs or Misbehaviour, i Pet. x\. 13 — 16. The Doflrine
of Chrillianity was a Doftiine of I/ibcrty. And St. Paul in this Epiille had taught them, that
jll Chrillians were free from the Mofaical Law, Hence corrupt and iniftaking Men, efpccially
Jcuifh Converts, impatient, as we have obfervcd, of any Heathen Dominion, might be ready
to infer that Chriltians were exempt from Subicclion to the Laws of Heathen Governments.
This he obviates by telling thcra, That all other Governments derived the Power they had from
God, as well as that of the Jews, tho' they had not the whole Frame of their Government im-
mediately from him as the Jews had.

p Whether we take Powers here in the Abilraifl for Political Authority, or in the Concrete for
the Perfons de failo, exercifing Political Power and Jurii'didion, the Senfe will be the fime,
viz. that Chrillians, by virtue of being Chriltians, are not any way exempt from Obedience to
the Civil Magillratcs, nor ought by any means to refill them, tho' by what is faid, ver. 3. it

fecms

TEXT.

power but of God: the
powers that be, are or-
dained of God.

Whofoever therefore re-
fifteth the power, refifteth
the ordinance of God : and
they that refift, fhali re-
ceive to themfelves dam-
nation.

For rulers are not a ter-
ror to good works, but to
the evil. Wilt thou then
not be afraid of the power }
do that which is good, and
thou fhalt have praife of
the fame :

For he is the minifter
of God to thee for good.
But if thou do that which
is evil, be afraid; for he
beareth not the fword in
vain : for he is the mini-
ft€r of God, a revenger
to execute wrath upon
him that doth evil.

Wherefore ye muft needs
be fubjed, not only for
wrath, but alfo for con-
fcience fake.

For, for this caufe pay you
tribute alfo : for they are
God's minillers, attending

RO MAN S.

PARAPHRASE.

but what is from God : The Powers that arc
in Being are ordained by God: So that he
who refifteth the Power, refifteth the Ordi-
nance of God ; and they that refift will be
puniftied by thofe Powers that they refift.
What fliould you be afraid of? Rulers are no
Terror to thofe that do well, but to thofe that
do ill. Wilt thou then not live in dread of the
Civil Power? Do that which is good and right,
and then Praife only is thy Due from the Ma-
giftrate. For he is the Officer and Minifter of
God appointed only for thy good. But if thou
doeft amifs, then thou haft reafon to be afraid.
For he bears not the Sword in vain. For he is
the Minifter of God, an Executioner of Wrath
and Punift^ment upon him that doth ill. This
being the End of Government, and the Bufinefs
of the Magiftrate, to cherifli the good, and
punifh ill Men, it is neceffary for you to fubmit
to Government, not only in Apprehenfion of
the Punifhment which Difobedience will draw
on you, but out of Confcience, as a Duty re-
quired of you by God. This is the Reafon
why alfo you pay Tribute, which is due to the
Magiftrates, becaufe they employ their Care,
Time and Pains for the publick Weal, in pu-

N 0 1* £, S,

fcems that St. Paul meant here Magiftrates having and exercifmg a lawful Power. But whether
the Magiftrates in being were or were not fuch, and confequently were or were not to be obey-
ed, that Chriftianity gave them no peculiar Power to examine. They had the common Right
ef others their Fellow- Citizens, but had no diftinft Privilege as Chriftians. And therefore we
fee, ver. 7. where he enjoins the paying of Tribute and Cuftom, ^V. it is in thefe Words ;
Render to all their Dues, Tribute to zuhom Tribute is due, Honour to whom Honour, &c. But who
it was to whom any of thefe, or any other Dues of Right belong'd, he decides not ; for that he
leaves them to be determined by the Laws and Conftitucions of their Country,

niihing

328

Ch. XIIL

R 0 M A N S.

PARAP ERASE. TEXT.

nlflilng and reftraining the Wicked and Vici-
ous, and in countenancing and fupporting the
Virtuous and. Good. Render therefore to all
their Dues: Tribute to whom Tribute is due,
Cuftom to whom Cuftom, Fear to whom Fear,
and Honour to whom Honour.

continually upon this very
thing.

Render therefore to all
their dues : tribute to
whom tribute is due, cu-
ftom to whom curtora,
fear to whom fear, honour
to whom honour.

SECT. XIL

CHAP. XIII. 8—14.
CONTENTS,

E exhorts them to Love, which is in effed the fulfilling of
the whole Law.

OW E nothing to any body but Affedion
and good Will mutually to one another;
foj he that loves others fincerely, as he does
himfclf, has fulfilled the Law. For this Pre-
cept, Thou fhalt not commit Adultery, Thou
ihalt not kill, Thou fhalt not Iteal, Thou fhalt
not bear falfe Witnefs, Thou fhalt not covet ;
and whatever other Command there be con-
cerning ibcial Duties, it in fhort is compre-
hended in this, Thou fhalt love thy Neighbour
as thy feif Love permits us to do no harm to
our Neighbour, and therefore is the ful^Uing
of the whole Law of the lecond Table. And
all this do, confidering that it is now high
time that we roule our fdves up, fhake off
Sleep, and betake our felves with Vigilancy
and Vigor to the Duties of a Chriftian Life.
For the rime of your Removal out of this place
«f'Exercile and Piobationerfiiip is nearer than

OW E no man any
thing, but to love
one another: for he that
loveth another, hath ful-
filled the law.

For this. Thou fhalt
not commit adultery, Thou
fhalt not kill. Thou fhalt
not fleal. Thou fhalt not
bear falfe witnefs. Thou
fhalt not covet; and if
there be any other com-
mandment, it is briefly
comprehended in this fay-
ing, namely. Thou fhalt
love thy neighbour as thy
felf.

Love worketh no ill to
his neighbour : therefore
love is the fulfiUing of the
law.

And that, knowing the
time, that now it is high
time to awake out of
fleep : for now is our fal-

whcn

ROMANS.

TEXT.

vation nearer than when
we believed.

The night is far fpent,
the day is at hand : let us
therefore call off the works
of darkncfs, and let us put
on the armour of light.

Let us walk honelUy as
in the day; not in rioting
and drunkennefs, not in
chambering and wanton-
nefs, not in ftrife and en-
vying. : I ■

But put ye on the Lord
Jeius Chrift, and make
not provifion for the flefh,
to fulfil the lufts thereof.

PARAPHRASE.

when you firft enter 'd into the Profeflion of
Chriftianity ^ The Night, the dark State of
this World, wherein the Good and the Bad
can fcarce be diftinguifhed, is far fpent. 'The
Day that will fhew every one in his own Drcls
and Colours, is at hand. Let us therefore put
away the Works that we Ihould be aftiamed qf
but in the dark ; and let us put on the Drefs J^
and Ornaments, that we fliould be willing to
appear in in the Light. Let our Behaviour-
be decent, and our Carriage fach as fears not
the Light, nor the Eyes of Men ; not in dif-
orderly Feaftings and Drunkennefs ; not in Dal-
liance and Wantonnefss- nor in Strife and
Envy ^ But walk in Nevvnefs of Life, in
Obedience to the Precepts of the Gofpel, as be-
comes thofe who are baptized into the Faith of
Chrift ; and let not the great Employment of
your Thoughts and Cares be wholly in making
Provifion for the Body, that you may have
wherewithal to fatisfy your carnal Lufts.

3^9

jbh. xnr.

N 0 r E s.

ti, 12 "i It feems by thef^ two Verfes, as if St. Pau/ hok''d upon Chrift's coming as not far
off, to which there are feveral other concurrent Paffages in his Epiflles: See i Cor. i. 7.

12 ■■ "O'TTha, Armour. The word in the Greek is often ufed for the Apparel, Clothing, and
Accoutrements of the Body.

1 3 « Thefe he feems to name with reference to the Night which he had mentioned, thefe be-
ing the Diforders to which the Night is ufually fet apart.

' Thefe probably wer^ fet down with regard to univerfal Love and Good-will, which he was
principally here prcffing them to.

SECT.

530

Ch. XIV.

ROMANS.
SECT. XIII

CHAP. XIV. I. XV. rj.

CONTENTS.

ST. ^aul inftru£ts both the Strong and the Weak in their mutual
Duties one to another, in relped of things indifferent, teach-
ing them that the Strong fhould not ufe their Liberty where it
might offend a weak Brother : Nor the Weak cenfure the Strong
for ufing their Liberty.

PARAPHRASE.

HTM that is weak in the Faith, /*. e. not
fully perfuaded of his Chriftian Liberty
ill trie Ufe of fome indifferent thing, receive
you into your Friendfhip and Converfation ",
without any CoJ.dnefs or Diftindtion ; but do
not engage him in Difputes and Controverfies
about it. For fuch Variety is there in Mens
Perfuafions about their Chriftian Liberty, that
one believetli that he may without Reftraint
eat all things \ another is fo fcrupulous that he
eateth nothing but Herbs. Let not him that
is perfuaded of his Liberty, and eateth, defpife
him that through Scruple eateth not : And let
not him that is more doubtful and eateth not,
judge or cenfure him that eateth, for God hath

TEXT.

HIM that is weak in
the ftith receive you,
but not to doubtful difpu-
tations.

For one believeth that
he may eat all things: a-
nother who is weak, eat-
eth herbs.

Let not him that eat-
eth, defpife him that eat-
eth not J and let not him
which eateth not, judge

NOTES,

1 " That the Reception here fpokcn of is the receiving into familiar and ordinary Converfa-
tion, is evident from ch,^p. xv. 7. where he directing them to receive one another mutually, ufcs
the fame word ■s^c.oKxij.Cavi^, i. e. live together in a hcQ and friendly manner, the weak with
the itrong, and the itrong with the weak, without any regard to the Differences among you
»bout the Lawfulnefs of any indifferent things. Let thofe that agree or diiFer. concerning the Ufe
©f any iBdUSerent thing, live together all alike,

leceiv'd,

him that eateth : for God
hath received him.

Who art thou that judg-
efl: another man's fervant ?
to his own maftcr he
ftandeth or falleth : yea,
he fhall be holden up : for
God is able to make hirti
Hand.

One man efteemeth one
day above another : ano-
ther efteemeth every day
alike. Let every man be
fully pcrfuaded in his own
mind.

He that regardeth the
day, regardeth it unto the
Lord; and he that re-

ROMANS.

PARAPHRASE.

received ^^ him into his Church and Family :
And who art thou that takeft upon thee to
judge the Domeftick of another, whether he
be of his Family or no? *Tis his own Matter
alone who is to judge whether he be or fhall
continue his Domeftick or no : What haft thou
to do to meddle in the Cafe ? But trouble not
thy ielf, he Ihall ftand and ftay in the Family.
For God is able to confirm and eftablifti him
there ^\ One Man judgeth ^ one Day to be
fet apart to God more than another, another
Man judgeth every Day to be God's alike.
Let every one take care to be fatisfied in his
own Mind touching the Matter. But let him
not cenfure y another in what he doth. He
that obferveth a Day, obferveth it as the Lord's
Servant, in Obedience to him; And he that

551

Ch. x\v.

N 0 r E s.

4. ^ Sy him that edtith, ver. 3. St. Paul feems to mean the Gentiles, who were lefs fcrupii*
\ows in the Ufe of indifferent things ; and by him that eateth Kst, the Jews, Who made a great
Diftin6tion of Meats and Drinks, and Days, and placed in them a great, and, as they thought,
heceffary Part of the Worfhip of the true God. To the Gentiles the Apoftle gives this Caution*
That they fhould not contemrt the Jews, as weak narrow-minded Men, that laid fo much ftrefs
on Matters of fo fmall moment, and thought Religion fo much concerned in thofe indifferent
things. On the other fide, he exhorts the Jews not to judge that thofe who negledled the Jewifh
Obfcrvances of Meats and Days were ftill Heathens, or would foon apoflatize to Heathenifm
again : No, fays he ; God has received them, and they are of his Family ; and thou hall nothing
to do to judge, whether they are or will continue of his Family, or no ; that belongs only to
him, the Matter of the Family, to judge, whether they fhall flay or leave his Family* or no.
But, notwithftanding thy Cenfure or hard Thoughts of them, they fhall not fall off or apoftatize ;
for God is able to continue them in his Family, in his Church, notvvithflanding thou fufpedleft,
from their free Ufe of things indifferent, they incline too much> or approach too near to Genti-
lifm.

5 " The Apoflle having in the foregoing Verfc ufed KpivHV a,7>.i'^iav l/xiTHV, for judging any
•one to be or not to be another Man's Servant or Domeftick, he fcems here to continue the u'ord
HfivHV in the fame Signification, i. e. for judging a Day to be more peculiarly God's.

y This may be concluded to be the Apoffle's Senfe, becaufe the thing he is upon here, is to
keep them from cenfuring one another in the Uk of things indifferent; particularly the Jews
from judging the Gentiles in their Neglefl of the Obfervancc of Days or Meats. This judging
being what St. Paul principally endeavoured here to reftrain, as being oppofite to the Liberty of
the Gofpel, \vhich favoured a Negleft of thefe Rituals of the Law which were now antiquated.
See Ga/. iv. 9 u. and v. i, 3.

U u 2 obferveth

332-

Ch. X-IV^

ROMANS.

PARAPHRASE. TEXT.

obferveth it not, pafTes by that Obfervance as
the Lord's Servant in obedience alfb to the
Lord. He that eateth what another out of
Scruple forbears, eateth it as the Lord's Ser-
vant : for he giveth God Thanks. And he
that out of Scruple forbeareth to eat, does it
alio as the Lord's Servant : for he giveth God
Thanks even for that which he doeth, and
thinks he may not eat. For no one of us Chri-
ftians liveth as if he were his own Man, per-
fectly at his own Difpofal : and no one ^ of us
dies fo. For whether we live, our Life is ap-
propriated to the Lord • or whether we die, to
him we die as his Servants. For w hether we
live or die we are his, in his Family, his Do-
meflicks'^, appropriated to him. For to this
End Chrift died, and rofe, and lived again,
that he might be Lord and Proprietor of us ^
both dead and living. What haft thou then
to do to judge thy Brother, who is none of thy
Servant^ but thy Equal ? Or how darcft thou

gardeth not the day, to
the Lord he doth not re-
gard it. He that eateth,
eateth to the Lord, for he
giveth God thanks; and
he that eateth not, to the
Lord he eateth not, and
giveth God thanks.

For none of us liveth to
himfclf, and no man dieth
to himfelf.

For whether we live,
we live unto the Lord;,
and whether we die, we
die unto the Lord : whe-
ther we live therefore, or
die, we are the Lord's.

For to this end Chrift
both died, and rofe, and
revived, that he might be
Lord both of the dead and
living.

But why doll thou
judge thy brother ? or

NOTES.

7 * ^OvJ\cii fhould, I fuppofe, be taken here with the fame Limitation it hath in, the former
Part of the Verfe wit'li the Pronoun M^'i- ; and fo fliould here, as tlrere, be rendered in Erigliih,
no one of us, and not, 7io Man. St, ?aul fpeaking here only of Chriftians, this Senfe of kS'tti
the next Verfe fcems to confirm.

■ 8 * Thefe Words, we nre the Lord''s, give an eafy Interpretation to thefe Phrafes of eating and
living, &c. to the Lord : For they make them plainly refer to what he had laid at the latter end of
ver.^,' For God hath receit-ed him; fignifying that God had receivad all thofe who profefs the
Gofpel, and had given their Names up to jcfus Chriil, into his Family, and had made them his
Domeftitks. And therefore we fhould not judge or cenfure one another, for that every Chaiitlian
was the Lord's DcmelHck, appropriated to .him as his menial Servant ; And therefore all that he
'did in that State, was to be looked on as done to the Lord, and not to be accounted for to any
body elfe.

9 • Ki^e<<iV«, might be Lord; mull be taken fo here as to make this agree with the foregoing
Verfe. There it was we, i. e. we Chriltians, whether we live or die, are the Lo;-d's Propriety :
•For the LordtUedand rofe again, that we, whether Jiving or dying, fiiovild be his.

1 1

text:

why doft thou fet at
nought thy brother? for
we fhall all Hand before
the judgment- feat of
Chrlft. ' ■" "■

For it is written. As I
live, fiith the Lord, eve-
ry knee fliall bow to me,
Tiiid every tongue fhall con-
fefs to God.

So then every one of
us Ihall give account of
himfelf to God.

Let us not therefore
judge one another any
more : but judge this ra-
ther, that no man put a
ftumbling-block, or an oc-
cafion to fall in his bro-
ther's way.-

I know, and am per-
fuaded by the Lord Jefus,
that there is nothing un-
clean of itfelf : but to him
that efteemeth any thing
to be unclean, to him it
is unclean.

But if thy brother be
grieved with thy meat,
now walkeft thou not
charitably. Dcllroy not
him with thy meat, for
whom Chrill died.

Let not then your good
be evil fpoken of

For the Kingdom of
God is not meat and
drink, but rightcoufnef=,
and peace, and ioy in the
Holy Ghoft.

PARjWHRylSE.

to think contemptibly of hinl For we ihal],
thou, and he, and -an of us, be bought 'before?
the Judgment-Seat of Chrift, and' thae we
iha'll anfwer every one for himfolf to our "-Lord
and.Mafter. For it is written,- ^:^j'ir7/t?i>, fiith
the Lord, every Knee Ihctll how to me^ ' cind every
'Tongue foali confefs to God, ' So then- every one
of us fhall give an account' of hi rhfelf to God.
Let us not therefore take lipon us'to judge one
another; but rather come to this Judgment or
Deterrnination of Mind, that no Man put '^ a
Stumbling-block, or an Occafiori of falling m
liis Brother's way. -I know, a'nd'afn fiiliy afftr-
red by the Lord Jefus, that there is nothing un-
clean or unlawful to be eaten of itfelf. But to
him that accounts any thing to be unclean, to
"him it i's 'ulicley /' " Baft ' ff thy Brother be
grieved ^ with thY' Meat, -thy Carriage is ufi-
charitable to him.^ ■ Deftroy not him with
thy Meat, for whom Chriit died. Let not
then your Liberty, ?vhich is a Good ^ you en-
joy under the Go'fpel, be eVil fpoken of.- For
the Privileges and Advantages of the Kingdom
of God, do not corifift m the Enjoyment of
greater Variety ' of Meats abd Drinks, But in
Uprightnefs of Life, PeAte of all Kinds, and
Joy in the Gifts andBtnefits of the Holy Ghoft

1 1

N 0 T'E S,

13 f He had before reproved the Weak that cenfured the Stro^ng in. the Ufe of their Liberty.
He (.omes now to reftrain the Strong from offending their Vv'cak Brerhren by a 'too free Ufe^^cf
their Liberty, in not forbearing the Ufe of it where it might g;re Offence tu the Weak- "

15 *= Grieved aots not here fignify fimply, made forrowful for what thou doeil; but brought
into Trouble and Difcompofure, or receives an Hurt or Wound, as every one does, who by ano-
ther's Example does what he fuppoi'es to be unlawful. This Senre--iii conflrmed in the words,
Dfjiroy not him with thy Meat : And alfo by what he fays, 1 Cor. viii. 9- — 13. in the like
Caie-

16 '^ Sec 1 Cor. X. 30-

3 under

334

Ch. XIV.

ROMANS.

PARAPHRASE.

under the Gofpel. For he that in thefe things
pays his Allegiance and Service to Jelus Chrift,
as a dutiful Subject of his Kingdom, is accep-
table to God', and approved of Men. The
things therefore that v^e fet our Hearts upon
to purfue and promote, let them be fuch as
tend to Peace and Good-will, and the mutual
Edification of one another. Do not for a little
Meat deftroy a Man that is the Work * of
God, and no ordinary Piece of Workmanfhip.
*Tis true, all Sort of whollbme Food is pure,
and defileth not a Man's Confcience. But yet
it is evil to him who eateth any thing fo as to
offend his Brother. It is better to forbear
Flelh, and Wine, and any thing, rather than
in the Uih of thy Liberty, in any indifferent
things, to do that whereby thy Brother ftum-
bleth, or is offended, or is made weak s. Thou
art fully perfuaded of the Lawfulnefs of eat-
ing the Meat which thou eateft : It is well.
Happy is he that is not felf-condemned in the
thing that he practifes. But have a care to keep
this Faith or Perfuafion to thyfelf: Let it be
between God and thy own Confcience: Raifc
no Dilpute about it; neither make Oftentation
of it ^ by thy Praclice before others. But he
that is in doubt, and balanceth ', is felf-con-

N 0 r E S.

20 f The Force of tKis Argument, fee Matth. viii. 25. The Life is more than Meat.

21 8 Offerded and made zv'eak, i.e. drawn to the doing of any thing, of whofe Lawftilnefs
not being fally perfuaded, it becomes a Sin to him.

22 "^ Thefc t\vo, r/z. not difputing about it, which he forbad, v. i. and not ufing his Li-
berty before any one whom polfibly it may offend, may be fuppofed to be contained in thefe
words, Have it to thyfelf.

23 ' AiAypiv'ofj!lpir , tranflated here dcubteth, is, Rom. iv. 20. x.riX\^xX.ti\ f agger ed\ and is
there oppofed to ivj/u/jec^Si* 7^ a7V«> Jirong in the Faith i or to ^Ane??of»Jv«f> /«//y perfua-
ded, as it follows in the next Verfe.

demned,

TEXT.

For he that in thefe \^
things ferveth Chrift, i*
acceptable to God, and ap-
proved of men.

Let us therefore follow 1 9
after the things which
make for peace, and things
wherewith one may edify
another.

For meat deftroy not 20
the work of God. AH
things indeed are pure ;
but it is evil ior that man
who eateth with offence.

It is good neither to 21
eat flefh, nor to drink wine,
nor any thing whereby
thy brother ftumbleth, or
is offended, or is made
weak.

Haft thou faith ? have zi
it to thyfelf before God.
Happy is he that con-
dcmneth not himfelf iti
that thing which he allow-
eth.

And he that doubteth, 2J
is damned if he cat, be-

TEXT.

caufe he cUeth not of
faith : for whatfoever is
not of faith, is fin.

We then that arc ftrong,
ought to bear the infirmi-
ties of the weak, and not
to pleafe ourfelves.

Let every one of us
pleafe his neighbour for his
good to edification.

For even Chrift pkafed
not himfelf; but as it is
written, The reproaches
of them that reproached
thee, fell on me.

For whatfoever things
were written aforetime,
were written for our learn-
ing ; that we through pa-
tience and comfort oi the
fcriptures might have hope.

Now the God of pati-
ence and conlolation, grant
you to be like minded one
towards another, accord-
ing to Chrill Jefus:

That ye may with one
mind and one mouth glo-
rify God ; even the Fa-
ther of our Lord Jefus
Chrift.

Wherefore receive ye
one another, as Chrift

RO MANS.

PARAPHRASE.

dcmned, if he cat; becaufe he doth it without a
full Perfuafion of the Lawfulnefs of ir. For
whatever a Maa doth, which he is not fully
perfuaded in his own Mind to be lawful, is
Sin. We then that are ftrong, ought to bea/
the Infirmities of the Weak, and not to indulge
our own Appetites or Inclinations, in luch an
Ufe of indifferent things as may offend the
Weak. But let every one of us pleafe his Neigh-
bour, comply with his Infirmities for his Good,
and to Edification. For even Chrift our Lord
pleafed not himfelf: but as it is written, The
Reproaches of them that reproached thee are fat"
Un upofi me. ¥or whatloever was heretofore
written, i.e. in the Old Tcflament, was written
for our Learning, that we through Patience,
and the Comfort which the Scriptures give us,
might have Hope. Now God who is the Gi-
ver of Patience and Conlblation, make you to
be at Unity one with another, according to the
Will of Chrift Jefus ; That you may with one
Mind and one Mouth glorify the God and Fa-
ther of our Lord Jefus Chrift. Wherefore ad-
mit and receive one another [^ into Fellow-

fhip

NOTES.

Ch. XIV.

7 ^ nfi9<TKdfj.CiVi^, recc've one amtker, cannot mean, receive one another into Church-
Communion : For there is no appearance, that the convert Je^vs and Gentiles leparated Com-
munion in Rome upon accounts of Differences about Meats and Drinks, and Days. We fliouM
have heard more of it from St. Paul, if there had been two feparate Congregations, i. e. two
Churches of Chriftians in R.me divided about thefe indifferent things. Eefides, Direflions can--
not be given to private Chriftians to receive one another in that Senfe. The recewing^ therefore
here, muft be undcrftocd cf rec.iving as a iVIan doth another into his Company, Converfe and
Familiarity, ;. e. He would have them, Jews ar.d Gentiles, lay by all Diftinftion, Coklnefs, and
Rtfervednefs in their Converfation one with another ; and as Domefticks of the fime Familyv.
live friendly and familiar, notwithftanding their different Judgments about thofe ritual Obfery.in-
ces. Hence, v. 5 he exhorts them to be united in Friendfhip one to another, that v/ith one
Heart and one Voice they might conjointly glorify God, and receive one another with the fame
good Will that Chrill has received us the Jews, « j s^racj/ t» vi»; lo the glorifying of God f-r

It is

Ch.iXV.:;.

10
12

ROiMANS.

6 ■ - ■

fhlp and Familiarity, without Shinefs or Di-
li^-qce, ijipon pccafion of Differences about things
i-ndi^epent,: ^ev^q as Chrift received us Jews to
glorify ' God. ^(For "^ J, mult tell you, ye
converted Romans^ that Chrift was fent to the
Jews, and employ'd all his Miniftry " on thofe
of the Circurncifion) for his Truth in making
good his Promife made to the Father>|, /•. e.
^brahnra, IfiaCrZ-n&iyacoh'^ aadi .received you
the Gentiles to glorify God for his Mercy to
you, as it is written ; For this Cauje I will con^
fefs to thee among the G^/jfJIes, andjtng unto thy
Name. And again he faith. Rejoice y^e. Gentiles
wit^^ his people. - And again, .^r^fi/Z^ the Lord
all ye Gentiles^ and laud him all ye Nations. And
again IJ'aiah faith. There Jhall be a Root ofjejp:^
and he that- jh all rife to reign over the Gentiles^ in

alfo received us, to the
glory of God.

Now I fay, that Jefus
Chrift was a minifter of
the circumciilon for the
truth of God, to confirm
the promifes made unto
the fathers :

And that the Gentiles
might glorify God for his
mercy ; as' it is written.
For thi? caufe I will con-
fefs to thee among the
Gentiles, and flng unto
thy name.

And again he faith, Re-
joice ye Gentiles with his
people.

And again, Praife the
Lord all ye Gentiles, and
laud him all ye people.

And again Efaias faith.
There fhall be a root of
Jefle, and he that fhall
rife to reign over the

NOTE S.

joD 3d J

'JT

the.Pr(

Ins^'I^Yuth, In fuifillmg the ."Promifes fte ma^e to the Patriarchs, and received the Gentiles to glo-
rify God for his Mercy -to them. So that we have reafon, both Jews and Gentiles, laying afide-
thcfe little Differences about things indifferent, to join together heartily in glorifying God.

' 'E/f /i^av n 2^K, to the Glcry of God; i. e. to glorify God, by the fame Figure of Speech
that he ufes TT/Vrf 'I>!ff», the Faith of Jefus, for believing in Jefus, Rofn. iii. 22, and 26. The
thing that St. Paul is exhorting them to here. Is to the' glorifying of God with one accord ; as
is evident from the immediately preceding Words, ver. 6. and that which follows, ver. 9, 10,
II. is to the fame purpofc : So that there is no room to doubt that his Meaning in thefe Words
isthis, {o'/x.) Chrift received or took us believing Jews to himfelf, that we might magnify the
Truth of God ; and took the Gentiles that believe to himfelf, that they might magnify God's
Mercy. This Hands eafy in the Conflruftion of his Words, and Scnfe of his Alind.
, 8 '" [Now I fay, that Jefus Chrrft zvas a Minifter of the Circamcifion.) Thefe Words are
plainly a Parenthefis, and fpoken with fome Emphafis, to reftrain the Gentile Converts of
Rorne', who, as it is plain from rZ'tf/'. xiv. 3. were apt, c,,8&^:«^, to fet at naught and defpFfe
the canvevtcd Je^vs for flicking to their ritusil Obfervanccs of Meats and Drinks, i^c ,

n A/fltKif'cy 'afeiTTitaS'f, a Minifter of, or to the Circnmcifien. What it was that Chrift mi-
Tiiilred to the jews, we may fee by the like Expreflion of St. Paul, applied to himfelf, ver. 16.
•where he calls himfelf a Minifter of Jefus Cbrijl to the Gentiles, miniflring the Gofpel of God.

him

ROMANS. 357

■Chap.XV.

rEXr, PARAPHRASE. "-'^^

Gentiles; in him fhall the htra (hall the Gentlks truft o. ]y[ovv the God of r 5

Lrentiles trult. TTi2ii 'inx t> *

13 Now the God of hope rlope nJl you with all Joy and Peace in Belie-

fiil you with all joy and ving, that ye may abound In Hope through the

peace in believing, that ye -n r ^il tt » /-^i n

may abound in hope thro' PoWCr of the HoIy Ghoft P.

the power of the holy
Ghoft.

NOTES.

I 2 " 'E^' '(W/TO 'iQvii t^•»»K57,_ /« himjhall the Gentiles irujl, rather hope ; not that there is any
material Difference in the Signification of trujt and hope, but the better to exprefs and anfwer
St. Paul\ way of writing, with whom it is familiar, when he hath been fpealdng of any Virtue
or Grace whereof God is the Author, to call God thereupon the God of that Virtue or Favour.
An eminent Example whereof .we have a few Verfes backwards, vcr. 4. ha. J)ei -f \jm)iiov7K xj 'f
^i?^Khit(nt>>i T yc9-o<^v "T iK-TnJa. 'i^fxtVy That we through Patience arid Comfort, rather Confola-
tiott, of the Scriptures might have hope; and then fubjoins, 0 3 ^of \im>!M)V»i }u t" '^^KKhna^t
Now the God 0} Patience and Ctnfolation. And fo here, '|y»i, sactikot, 0 ^ ^l',\Km^@-, The
Gentiles jhall hope, now the God of Hope.

13 P The Gifts of the Holy Ghoft beftowed upon the Gentiles, were a Foundation of Hope
to them, that they were by believing, the Children or People of God as well as the Jews.

SECT. XIV.

CHAP. XV. 14 — 1^'^.

CONTENTS.

N the remaining Part of this Chapter St. ^aul makes a very
^^ kind and skilful Apology to them for this Epiftle: Expreffes an
carneft Defire of coming, to them: Touches upon the Reafons that
hitherto had hindered him : Defircs their Prayers for his Deliverance
from the Jews in his Journey to Jerufalem^ whither he was goings
and promifes that from thence he will make them a Vifit in his way
to Spahi.

X X . A?

17
i8

ROMANS.

PJRAP ERASE.

AS to my own Thoughts, concerning you
my Brethren, \ an-^ periuaded that you
aijo, as well as others, arc full of Qoodncis, a-,
bounding in all Knowledge^ and able to inftrucl
one another. Ne-verthelels, Brethren, I have
written to you in Ibme things pretty freely, as
your Remembrancer, which I have been in-
bolden'd to do, by the Commiffion which God
has been gracioufly plealed to beftovv^ on me,
Whom he hath m,ade to be thQ Mjni.fter of Je-
fus Chrift to. the Gentiles in theGol;|)el of God,
in which holy Miniftration I officiate, that the
Gentiles may be made an acceptable OiFcring
** to God, landified by the pouring out of
the Holy Ghoft upon them. T have therefore
matter of glorying through Jefiis Chrift, as to
thofe things that pertain ^ to God. For I
fhall not venture to trouble you with any con-
cerning n>y ielf, but only what Chriit hath
wrought by me, for the bringing of the Gen-
tiles to Chriftianity, both in fcofeJlion, and
Practice, Through mighty Signs and Wonders,
by the Power of the Holy Ghoft, lb that from
yeruj'alem and the Neighbouring Countries, all
along quite to lUyricum^ I haveeffeclually prea-
ched the Gofpe] of Chrift, but lb as ft udioufly
to avoid the carrying of it to thofe Places where
it was already planted, and where the People

Aud I mvfelf alfo, am 14
pcrlnadeJ or you my bre-
tiV'cn, x.\\\t yc alio are full ^j
of gcodn(?fs, filled with all *"
Knowledge, able alfo to
admoniil\ one another.

Ncvv^tliclefs, brethrea, 15
r have written the mor?
boldly unto you, in feme
fort, as putting you in
mind, becaufe of the grace
that is given to me of God.

That I fliould be the
minifter of Jefus ChriiV to
the Gen.tiles, ipiH^t^ujg
the gofpe] of Qo^i. tjvit
the offering up. qP ti>€
Gent-iles might be- accqp- -
table, being ianililicd bjf
the holy Ghoft.

I have t4iercfore -y^'hi^re- j>v
of I may glpry throngh
Jefus Chriil,. in thofe
things which per^-aia to
God.

For I ,vill not dare to
fpcak of any of thofe
things which Chrilt hath
not wrought by me, to
make the Gentiles obedi-
ent, by word and deed,

Througli mighty figns ,0
."ind wonders, by the pow-
er of the Spirit of God ;
fo that from Jerufalem
and round about unto II-
Ivricum I have fully preach-
ed the Gofpcl of Chrift.

Yea, fo have I ftrivcd 20

N 0 r ^. s, ^

16 1 Offering. See Ifa^. kvi. 20.

ij. ' Tet Tir^ei &io- ., Thitigj that.pertaifh to Gcd. The fmie Phrafe we have Hcb. v. i. where
iffignili^^t^ things, that-wcrc oficred- to God in the Tcmpl^-miniftration- St. ViUiJ, by way
of Allufion, fpeaks of the Gentiles in the foregoing Vcrfe, as an Oflbring to be made to God;
and of himfelf, as the Prieft by whom the Sacrifice or Offering was to be prepared and offered ;
and then he here tells them, that he had matter of glorying in this Offering, /. e. that he had had
Supccfs in converting the Gentiles, and bringing- them to be a living, holy, and acceptable Sacri-
fice to God J an Account whereof he gives tiiem in the four following Vcrfes.

5 were

ROMANS.

TEXf. PARAPHRASE.

5?P

Chap. XV.

to preach the gorpel, not
where Chrift was named,
left I fliould build upon
another man*s foundation ;

But as it is written, To
ivhom he was not fpoken
of, they fhall fee : and they
that liave not heard, fhall
undeifland.

For which caufc alfo I
have been" much lihidred
from coming to you :

But now having no more
place in thefe parts, and
having a great defire thefe
many years to come unto
you ;

Whenfoever I take my
journey into Spain, I will
come to you : for J truft
to fee you in my journey,
and to be brought on my
Way thitherward by you,
if tirTt I be fomewhat fil-
led with your company.

But now I go untojc-
rufalem to minifler unto
the faints.

For it hath pleafed them
(^ Macedonia <Hid Achaia,
to make a certain contri-
bution for the poor faints
which are at Jerufalem.

It hath pleafed them
verily, and their debtors
they are. For if the Gen-
tiles have been made par-
takers of their fpiritual
things, their duty is alio
to minifter unto them in
carnal things.

When there f6 re I have
performed this, and have
fealed to them this fruit, I
will come by you into
Spain.

were already. Chriftians, left I fhould build
upon another Man's Foundation \ But as
it is written f, ^to vohoin he zvas not Jpoken of
they flail fee : Jnd they that have not heard fldl
tirJerJiand. This has often hinder'd mc from
coming to you: But now having in thefe Parts
no place, where Chrift hath not been heard o^y
to preach the Gofpel in; and having had for
thefe many Years a defire to come to you, I
will when I take my Journey to Spain, take
you in my way: For I hope then to fee you,
and to be brought on my way thither-ward by
you, when I have for fome time enjoy'd your
Company, and pretty well fatisfy'd my longing
upon that account. But at prefent I am fetting
out for "Jertifalemy going to minifler to the
Saints there. For it hath pleafed thofe of Ma-
cedonia and Achaia^ to make a contribution for
the Poor among the Saints at Jerufalem. It hath
pleafed them to do fo, and they arts indeed their
Debtors. For if the Gentiles have been made
Partakers of their fpiritual things, they are
bound on their fide to minifler to them for the
Support of this temporal Life. When therefore
I have difpatch'd this Bulinefs ; and put this
Fruit of my Labours into their hands, I will
come to you in my way to Spain, And I know

11
23

NOTE S.

£d * $«C f €ir. ill. 10.
21 ' Ifa. lii. 15.

Ctr. X. 16,

that

340

Chap.XV

ZCf

ROMANS.

PARAPHRASE,

that when I come unto you, I (hall bring with
me to you full Satisfadion concerning the Blel-
fednefs which you receive by the Goipel ^ of
Chrift. Now' I befeech you, Brethren, by our
Lord Jefus Chrift, and by the Love which
comes from the Spirit of God, to join with me
in earneft Prayers to God for me, That I may
be delivered from the Unbelievers in Jtidea'^
and that the Service I am doing the Saints there
may be acceptable to them. That if it be the
Will of God, I may ccme to you with Joy,
and may be refrelh'd together with you. Now
the God of Peace be with you all. Amen.

NOTE S.

rExr.

And I am fure that 29
when I come unto you, I
fhall come in the fulnefs
of the bleffing of the go-
fpel of Chiift.

Now I befeech you,
brethren, for the Lord
Jefus Chrift's fake, and for
the love of the Spirit, that
ye ftrive togetJier with me
in your prayers to God for
me:

That I may be deliver-
ed from them that do not
believe in Judea ; and that
my fervice which I have
for Jerufalem may be ac-
cepted of the faints :

That I may come unto 32
you with joy by the will
of God, and may with
you be refreihed.

Now the God of peace 33
be with you all. Amen.

3»

29 " He may be underftood to mean here, that he fliould be able to fatisfy them, that by the

Gofpel the Forgivenefs of Sins was to be obtained. For that he (hews, chap. iv. 6 9. And

they had as much Title to it by the Gofpel as the Jews themfelvcs ; which was the thing he
h^d been maidng out to them in this Epiftle.

SECT.

ROMANS,
SECT. XV.

CHAP. XVI. I — 27.

C 0 N r E N T S.

THE foregoing Epiftle furnifhes us with Reafons to conclude,
that the Divifions and Offences that were in the Roman
Church were between the Jewifh and Gentile Converts ; whilft the
one over- zealous for the Rituals of the Law, endeavour'd to impofc
Circumcifion and other Mofaical Rites, as neceffary to be obferved
by all that profeffed Chriftianity : And the other, without due re-
gard to the Weaknefs of the Jews, ihew'd a too open Negled of
thofe their Obfervances, which were of fo great account with them.
St. Taiil was fo fenfible how much the Churches of Chrift fuffer'd
on this occafion, and fo careful to prevent this which was a Diftur-
bance almoft every- where ( as may be feen in the Hiftory of the
ABs^ and colleded out of the Epiftles) that after he had finilhed
his Difcourfe to them, (which we may obferve folemnly clofed in
the end of the foregoing Chapter) he here, in the middle of his
Salutations, cannot forbear to caution them againft the Authors and
Fomentors of thefe Divifions, and that very pathetically, ver. ly
'iQ. All the reft of this Chapter is fpent almofl wholly in
Salutations. Only the four lafl Verfes contains a Conclufion after
St. '^auh manner.

J conv

342-

Ch. XVI.

ROMANS.

PARAP HRASE.

1 Commend to you ^hehe our Sifter, who is
a Servant of the Church which is at Ken^
chrea x, that you receive her for Chrift's Hike,
as becomes Chriftians, and that you affift ^
her in whatever Bufinefs fhe has need of you,
for file has alTifted many, and me in particular.
Salute ^ri/^i//^ and Jqulla, my Fellow-Labou-
rers in the Gofpel (Who have for my Life cx-
pofed their own to Danger, unto whom not
only I give Thanks, but alfo all the Churches
of the Gentiles). Greet alfo the Church that
is in their Houfe. Salute my well-beloved
EpenetMSy who is the Firft-fruits of Jcha'ta un-
to Chrift. Greet Maney who took a great deal
of pains for our fakes. Salute Judronktis and
Jmiia my Kinsfolk and Fellow-priibners, who
are of Note among the Apoftles, who alfo )Yere

rExr.

I Commend unto you
Phebe our filler, which
is a iervant oi the Church
which is at Cenchrea.

That j-c receive her in
the Lord, as becometh
faints, and that yeaffill her
in whatfoever bufinefs fhe
hath need of you : fol- fll'e
hath been a fuccourei' of
many, and of myfelf alfo.

Greet Priicilla and A-
quila my helpers in Chrift
JefuB :

( Who have for my life
laid down their own necks :
unto whoftl hot only I
give tliahks, but alfo ill
the Churches of the Gen-
tiles')

Lilcewife gfeeUhfl^'ehui-ch
that is ift their houf^. Sa-
lute my well beloved Epe-
netus, \\ho is the fitft
fruits of Aehau unto
Chrill.

Greet Mary, who be-
ftoXved (much labour oa us.

Salute Andronicus and
Jahia hiy kinfmen and itiy
felbw-prifoners, who are
of note among the apoftles,
\<-hb alfo Were in ChriH, be-
fore rtie.

NO'TE S.

1 ^ Kenchea was the Port to Corinth.

2 ^ U£^<dvi, Succour, feems here to fignify Uojlefs, not In a common Inn ; for there was no
fuch thin^ as our Inns in that Country ; but one whofe Houfe was the Place of Lodging and
Entertainment of thofe who were received by the Church as their Gucfts, and thefe flie took
care of. And to that <cfff9<^-ni may be very well applied. But whether St Paul \\a.s induced 16
make ufe of it here, as fomewhat correfponding to .^^^5>i7?, wliich he ufed in her behalf ji4it
before in this Verfe, I leave to thofe who nicely obferve St. PauP^ Stilc.

Chriftiana

TEXT.

8 Greet Amplias iny be-
loved fn the Lord.

9 Salute Urban oiir helper
m Chrilt, and Stachys my
feolovod.

10 Salute Apelfes approved
in Ckrift. SaUicc them
which aFQ of Ariliobulus
houftioM.

12 Salute Tryphena and
Tnyphofe, who labour in
*he Lord. Salute the be-
loved Perfis, which labour-
ed much in. the Lord.

1-3 SalVite Rufus chofen in
the Lord> aitd his mother
and mine.

1-4 Salute Afyneritus, Phle-
gon, Hfermas, Patrobas,
Hermes, and the brethren
whfck ar-e with them.

15 Salyte- PhiJi3logus and
Julia, Nereus and his flfter,
and Olympas, and all the
feints which are^ with.
them.

16 Salute one another with
an holy kifs ; the churches
of Chrift falute you.

17 Now I befcech you, bre-
thren, mark them which
caufe divifions and ofien-
ces, contrary to the do-
ctrine which ye have learn-
ed; and avoid them.

X8 For they that are fuchf
ferve not our Lord Jefus
Chrift, but their own
belly ; and by good words

ROMANS.

PARAPHRASE.

Chriftians before me. Greet AmpUas my Be-
loved in the Lord. Salute Urbane our Helper
in Chrift, and Stachys my Beloved. Salute J~
pelles approved in Chrift. Salute thole who are
of the Houfehold of An/iohulus. Salute Herodi-
QH my kinlhian. Salute all thole of the
Houfthodd of Nijrcijfm^ who have embraced
the Gofpel. Salute ^Tryphena and Tr}phoJay
who take pains in the Gofpel. Salute the
Beloved '^Perjisy who laboured much in the
Lordu Salute Ruftis, chofea ox fek(5ted
to be a Dilciple of tke Xord;. and hi? Mo-
ther aad miiiiCi , Salute? AJyucritiis^ '^Phlegon^
H'ermaj,, ^atrohasy Hermes^ and the Brethren
who axe with tbem. Salute ^hilologujy and
JuJUy Nereus and his Sifter, and all the Saints
who are with them. Salute one another with
aoi hoiy Kifs. The Ckurches of Chrift Iklute
you.

Now I befeech you^ Brethren, mark thofe
•who caufe Divifions and Offences contrary to
the Dodrine which you have learned, and a-
void them. For they ferve ^ not our Lord
Jefus Chrift, but their own Bellies, and by
good words and fair Speeches, infinuating
themfelyes, deceiye well-meaning fimple Men,

345

Ch. xvr.

9
10

1 1

15
16

NOTES,

18 ^ Such as thefe vvc have a. Defcrlption ofj 77/. i. 10, u.

^Ut

Ch. XV'I.

22
23

TEXT.

.ROMANS.

PARAPHRASE,

Your Converlion and ready Compliance with
the Dodrine of the Goipel, when it was
brought to you, is known in the World *
and generally talked of : I am glad for your
fakes that you lb forwardly obeyed the Go-
ipel. But give me leave to advile you to be
wife and cautious in prefer ving your felves
fteady in what is wife and good ^ ; but em-
ploy no Thought or Skill how to circumvent
or injure another : Be in this regard very plain
and fimple. For God '^ who is the Giver and
I.over of Peace v/ill foon rid^ you of thcfe
Minifters of Satan, the Difturbers of your
Peace, who make DIvifions amongft you. The
Grace of our Lord Jelus Chrift be with you.
Amen.

Timothy my Work-fellow, and Lucius, and
Jafun, and Sojlpater my Kinfmcn falute you.
I Tertius who wrote this Epiftle, falute you in
the Lord. Gaius mine Hoft, and of the whole
Church, faluteth you. Era ft us the Chamber-
lain of the City faluteth you ; and ^lartus a
Brother. The Grace of our Lord Jelus Chrift
be with you all. Amen.

NOTE S.

19 > See chap. i. 8.

'' A Direftion much like this you have, 1 Cor. xiv. 20. and Eph. iv. 13— — 15.

20 '^ So thofe who made Divifions in the Church of Corinth are called, 2 Cor. xi. i 5.

'-* Shall bruife Satarty 1. e. fliall break the Force and Attempts of Satan upon your Peace by
thcfe his Inftruments, who would engage you in Quarrels and Difcords.

and fair fpeeches, deceive
the hearts of the fimple.

For your obedience is 19
come abroad unto all men.
I am glad therefore on
your behalf: but yet I
would have you wife unto
that which is good; and
fimple concerning evil.

And the God of peace 20
fhall bruife Satan under
your feet fhortly. The
Grace of our Lord Jefus
Chrill be with you. A-
men.

Timotheus my work- 21
fellow, and Lu.cius, and
Jafon, and Solipater, my
kinfmen falute you.

I Tertius, who wrote 22
this epiftle, falute you in
the Lord.

Gaius mine hoft, and of 23
the whole church, falu-
teth you. Erallus the
chamberlain of the city
faluteth you, and Quartus r
a brother.

The grace of our Lord 24
Jefus Chrift be with you
all. Amen.

Now

TEXT.

Now to him that h of
power to llahlifii you ac-
cording to my gofpel, and
the pre.iching of Jefus
Chrift, (nccording to the
revelation of the mvilerv^
which wa? kept ibcret fince
t]ie world began,

But now is made mani-
felt, and by the Tcriptures
of the prophets accord-
ing to the commandment

ROMANS.

PARAPH R AS E.

Now to him that is able to fettle and cfta-
blifh you in an Adherence to my ^ Gofpel,
and to that which I deliver concerning Jefus
Chrilt in my Preaching, conformable to the
Revelation of the ^ Myftery which lay unex-
plain'd in the S fecular Times; but now is
laid open, and by the Writings of the Prophets

made

NOTE .S.

25 " My Gofpei. St. PjuI cannot be fuppofed to have ufed fuch an Expreflion as this unlefs
he knew that what he preach'd had lomething in it that diftinguifhed it from what was preached
by others ; which was plainly the iMyitery, as he every-whcre calls it, of God's Purpole of ta-
king in the Gentiles to be his People under the Meffiahj and that without fubjef^ino- them to
Circumcifion, or the Law of Mofes. This is that which he calls here tti K^^vf'xa.'l,i<Tv XexTt
the preaching cf Jefus Chriji ; for without this, he did not think that Chrift was preached to the
Gentiles as he ought to be: And therefore, in ieveral places of his Epilt'e to the Ga!ati,':r.s, he
calls it, the Truth, and-, the Truth of the Gofpel; and ufes the dike Expreffions to \.\iz Ephefians
and Colcffaus. This is that Myftery which he is fo much concern'd that the Ephefians fhould un-
derftand and ftick firm to, which was revealed to hJm according to that Gofpel, whereof he was
made the Minifier ; as may be feen at large in that Epiftle, particularly chap. iii. 6, 7, The fame

thing he declares to the Cohfftans in his EpilUe to them, particularly chap. i. 27 29. and xi.

6 8. For that he in a peculiar manner preached this Doflrine, fo as none of the other A-

poftlcs did, may be feen ABs xxi. iS >25. ABs xv. 6, 7. For though the other Apoftlcs

and Elders of the Church itjerufalem had determined, that the Gentiles Ihould only keep them-
felves from things oflered to Idols, and from Blood, and from ftrangled, and from Fornication ;

Yet it is plain enough from what they fay, A^s xx'i. 20 24. that they taught not, nay,

probably did not think what St. Paul openly declares to tJie Ephefhns, that the Law of Mofes
was abolifhed by the Death of Chrift, Eph. xi. 15. Which if St. Peter and St. James had been
as clear in as was St. Paul, St. Peter would not have inc^jrr'd his Reproof, as he did by his Car-
riage, mentioned Gal. ii. 12. But in all this may be feen the Wiiciom and Goodnefs of Godto
both Jews and Gentiles. See Note, Eph. ii. 15.

<■ That the Myffery he here'fpeaks of, is the calling of the Gentiles, may be feen in the fol-
lowing Words ; which is that wliich in many of his Epifiles lie.eans Myftery. See Eph. i. 9. and
iii. 3 9. Col. i. 25 7.

s Xfjfie/f cuoiUii, in the fecular Times, or in the Times under the Law. Why the Times
under the Law were called ^ivct alcovioi, we may find a Reafon in their Jubilees, which were
tucovii, So'cula, or Ages, by which all the Time under the Law was meafured: And fo ypovoi
tfluMO! is ufed 2 Tim. i. 9. Tit. i. 2. And i'o ediSnc are put for the Times of the Law, or the
Jubilees, Luke i. 70. A.^s iii. 21. i Ccr. ii. 7. and x. 2. Eph. iii. 9. Col. i. 26. Hel?. hz. 26.
And fo God is called the Rock CZ:::>C^VJ eduvuv, of Ages, Ifa. xxvi. 4. in the lame Senfe
\\\:\^\\<th ciWt^ the Rock cf Ifrael, L'a. xxx. 29. i.e. the Strength and Support of the Jewiftx

State : for 'tis of the Jews the Prophet here fpeaks. So Exod. xxi. 6- i nij?S f^^ ^ oj^va.,

fignifies not as we tranflate it/^/- icf/-, but to the Jubilee; which will appear if we compare
J.c-:-. xxv. 39--41.. and Exod. xxi. ±. Sec B.vrthogg's Chrift ianity a Revealed Ms, fiery, p. 17, 18.
Now that tl^ Times of the Law were the Times fpoken of here by St. Pfuu fcems plairi

^ y fjom

34^

Cb. XVI.

n >r

TE X i.

of the everlading God,
made known to ali nations
for the obedience of fiith)
To God only wife, be
glory through Jefus ChrUl
for ever. Amen.

ROMANS.

PARAPHRASE,

made known (according to the Commandment
of the Everlalting God) to the Gentiles of ail
Nations, for the bringing them in to the Obe-
dience of the Law of Faith. To the only
wife God be Glory, through Jefus Chrift, for
ever. Amen.

N 0 "T E S.

from that which he declares to have continued a Myflery durhig all thofe Times ; to \\\i, God's
Purpofe of taking in the Gentiles to be his People under the Mefliah : For this could not be fxid
to be a Alyftery at any other time, but during the time that the Jews were the peculiar People of
God,'feparated to him from among the Nations of" the Earth. Before that time there was no
fuch Name or Notion of Diftindlion as Gentiles. Before the Days of Abraham, Ifaac and Ja-
cob the calling of the Ifraelites to be God's peculiar People, was as much a Myftery, as the cal-
ling of others out of other Nations was a Myftery afterwards. All that St. Paul infifts on here,
and in all the places where he mentions this Myftery, is to (hew, that though God has declared
this his Purpofe to the Jews, by the Predidions of his Prophets amongft them ; yet it lay con-
cealed from their Knovrledge, 'twas a Myftery to them, they undcrftood no fuch thing ; there
was not any where the leaft Sufpicion or Thought of it, till the Mcffiah being come, it was
openly declared by St. Paul to the Jews and Gentiles, and made out by the Writings of the Pro-
phets, which were now undcrftood.

A PARA-

PARAPHRASE and NOTES

O N T H E

EPISTLE of St. PAUL

T O T H E

EPHESIANS,

STNOPSIS.

OUR Saviour had ib openly and exprelly declared to his
Difcipks the Deftrudion of the Temple, that they could
by no means doubt of it, nor of this Confequence of it^
v'/z. that the g'^, Cuftoms or Rites of the Mofaical Law^
as they are called, JBs vi. 14. and xxi. ai. were to ceafe with it.
And this St. Stephen^ by what is laid to his Charge, ABs vi. 13, 14.
leems to have taught. And upon this Ground it might very well
be, that the Apoftles and Church o^Jerufakm required no more of
the Convert Gentiles, than the Obfervance of fuch things as were
fuilicient to fatisfy the Jews that they were not ftill Heathens and
Idolaters. But as for the reft of the Mofaical Rites, they required
not the Convert Gentiles (to whom the Mofaical Law was not
given) to obfcrve them. This being a very natural and obvious
Confequence, which they could not but lee, that if by the Deftru-
dion of the Temple and Worfhip of the Jews thofe Rites were
fpcedily to be taken away, they were not Obfcrvances neceflary to
the People of God, and of perpetual Obligation. Thus far it is

^' y - plain

EPHESIANS.

plain the other Apoftlcs were inftrucled and fatisfied of the Freedom'
of the Gentile Converts from complying with the Ritual Law.
But whether it was revealed to them with the lame Clearneis as it
was to St. ^7^6?///, that the Jew's too as w^ell as the Gentiles, who v/ere
converted to the Chriftian Faith, were difcharged from their Ibrmcr
Obligation to the Ritual Law of Mojh^ and freed from thofe Ob-
fervances, may be doubted : Becaufe as we fee they had not at all
inftruded their Converts of the Circumcifion, of their being let at
liberty from that Yoke, which it is very likely they fhould not have
forborn to have done, if tliey had been convinced of it themfelves.
For in all that Difcourle concerning this Queftion, jBs xv. i — 21.
there is not one Syllable faid of the Jews being difcharged, by
Faith in the Meffiah, from the Obfervance of any of the Molaical
Rites. Nor does it appear that the Apoftles of the Circumcifion
ever taught their Difciples, or fuggefted to them any fuch thing;
which one can Icafcc imagine they could have negleded, if it had
been revealed to them, and fo given them in charge. It is certain,
their Converts had never been taught any fuch thing. For St. James
himfelf acquaints us, JBs xxi. 20. that the many thoufands that he-
Ueved were all zealous of the JLaiv. And what his own Opinion of
thofe Rites were, may be feen ver. 24. where he calls keeping this
Part of the Law, ivalk'nig orderly : and he is concerned to have
St^'^aul thought a llrict Obferver thereof. All which could not
feave been, if it had been revealed to him as pofitively and exprefly
as it was to St. ^aul^ That all Believers in the Meffiah, Jews as
well as Gentiles, were abiblved from the Law of Mojes^ and were
under no Obligation to obferve thofe Ceremonies any longer, they
being now no longer neceffary to the People of God in this his new
Kingdom creeled under the Meffiah ; nor indeed was it neceffary
that this particular Point fhould have been from the Beginning re-
vealed to the other Apoftles, who were fufficicntly inihuded for
their Miffion, and the Converfion of their Brethren the Jews, by
the Holy Ghoft's bringing to their Minds (as was promifed) all that
our Saviour had faid unto them in his Life-time here amongft them,
in the true Senfe of it. But the fending them to the Jews with
this Meffage, that the Law was abolifhed, was to croJs the very De-
lign of lending them ; it was to befpeak an Averfion to their Do-
ctrine, and to Itop the Ears of the Jews, and turn their Hearts
iiom them. But St. ^Paul receiving his whole Knowledge of the
Gofpel immediately from Heaven by Revelation, feeras to have this

4- pai-ti-

EPHESIANS. 345?

particular In{l:ru<?cion added, to fit him for the Million he was cho- Syiopfis.
Icn to, and make him an cfFedual MefTcngcr of the Golpel, by ilir- ^^""^"^"^^
nilhing him presently with this necelHiry Truth concerning the Cc!-
lation of the Law, the Knowledge whereof could not but come in
time to the other Apoftles, when it fhould be iealbnable. Whether
this be not ib, I leave it to be confidcied.

This at leaft is certain, that St. ^^^r// alone, more than all the rcfl
of the Apoftles, was taken notice of to have preached that the
coming of Chrill put an end to the Law ; and that in the Kingdom
of God ereded under the Meiliah, the Obfervation of the Law v. as
neither required, nor availed ought: Faith in Chrift was the only
Condition of Admittance both for Jew and Gentile, all ^vho be-
lieved being now equally the People of God, whether circumcifed
or uncircumcifed. This was that which the Jews, zealous of the
Law, which they took to be the irrevocable, unalterable Charter of
the People of God, and the ftanding Rule of his Kingdom, could
by no means bear. And therefore provoked by this Report of St.^j.'//,
the Jews, both Converts as well as others, looked upon him as a
dangerous Innovator, and an Enemy to the true Religion, and as
fuch feized on him in the Temple, ^th xxi. upon occaiion whereof
it was that he was a Prisoner at Rome when he writ this Epiftlc,
where he Icems to be concerned, left now he that was the Apoftle of
the Gentiles, from whom alone the Doclrine of their Exemption
from the Law had its Rile and Support, was in Bonds tv^<on that
very account, it might give an Opportunity to thofc Judaizing Pro-
feffors of Chriftianity, who contended that the Gentiles, unlels they
were circumcifed after the manner of Mofes^ could not be laved, to
unfettle the Minds, and fhake the Faith of thofc whom he had
converted. This being the Controvcrfy from whence rofe the great
Trouble and Danger that in the Time of our Apoftle difturb'd the
Churches coUeded from among the Gentiles. That which chiefly
difquieted the Minds, and fliook the Faith of thole who from Hea-
thenifm were converted to Chriftianity, was this Doclrinc, that ex-
cept the Converts from Paganiiin were circumciied, and thereby
fubjedcd themfelves to the Law and the Jewilh Rites, they could
have no Benefit by the Goljpel, as may be feen all through the J6fs^
and in almoft all St. haul's Epittles. Wherefore when he heard
that the Ephejicws ftood firm in the Faith, whereby he means their
Confidence of their Title to the Privileges and Benefits of the Go-
fpelj without SubmiiHon to the Law, (for the introducing the

ien;al

3^o EPHESIANS.

legal Obfcrvances into the Kingdom of the Mcffiah, he declared to
be a Subverfion of the Golpel, and contrary to the great and glori-
ous Defign of that Kingdom) he thanks God for them; and fetting
forth the gracious and glorious Defign of God towards them, prays
that they may be enlightncd, fo as to be able to fee the mighty
Things done for them, and the immenle Advantages they receive
by it. In all which he difplays the glorious State of that King-
dom, not in the ordinary way of Argumentation and formal Rea-
ibning, which had no place in an Epiftle writ as this is, all as it
were in a Rapture, and in a Stile far above the plain didatlical way j
he pretends not to teach them any thing, but conches all that he
\vould drop into their Minds, in Thankfgivings and Prayers ; which
affording a greater Liberty and Flight to his Thoughts, he gives
Utterance to them in noble and fublime Expreilions, fuitable to
the unfearchable Wifdom and Goodnefs of God, fhewn to the World
in the Work of Redemption. This tho' peihaps -at firft fight it
may render his Meaning a little obfcure, and his ExpreiTions the
harder to be underftood ; yet by the Affiftance of the two follow-
ing Epi files, which were both writ whilft he was in the lame Gir-
cumftances, upon the lame Occafion, and to the fame Purpofe, the
Senfe and Dodrine of the Apoftle here may be lb clearly feen, and
io perfectly comprehended, that there can be hardly any doubt left
about it, to any one who will examine them diligently, and care-
fully compare them together. The Epiftle to the CoJoJJians fecms to .
be writ the very fame time, in the fime run and warmth of Thoughts,
lb that the very lame Expreilions, yet frefh in his Mind, are re-
peated in many places; the Form, Phrafe, Matter, and all the
Parts quite through of thefe two Epiftles, do fo perfectly correfpond,
that one cannot be miftaken in thinking one of them very fit to
give light to the other. And that to the ^Philippians^ writ alio by
St. ^iUil during his Bonds at Rome^ when attentively looked into,
will be found to have the lame Aim with the other two ; fo that in
thefe three Epiitlcs taken together, one may fee the great Defign of
the Golpel kid down as far furpafilng the Law, both in Glory,
Greatncis, Comprchenfion, Grace and Bounty ; and therefore they
y^eie Oppolers, not Promoters of the true Doctrine of the Golpel,
and the Kingdom of God under the Meffiah, who would confine it
to the narrow and beggarly Elements of this World, as St. "-Paul
calls the pofitivc Ordinances of the Mciaical Inftitution. To con-
firm the GcuLilc Churches, wliom he had converted, in this Faith f

\\hich ■

EPHESIANS. 3^

which he had inflrudcd them in 5 and keep tlicni from fiibmitting ^^''^^^
to the Mofaical Rites in the Kingdom of Chriii, by giving them a
nobler and more glorious View of the Gofpel, is the Dcfign of this
and the two following EpiftJcs. For the better underllanding tliefc
Epiftles, it might be worth while to fhew their Harmony all through ;
but this Synopfis is not a place for it, the I'ollowing Paraphrafe and
Notes will give an Opportunity to point out fevcral PafTages where-
in their Agreement will appear.

The latter end of this Epiftle, according to St. ^j^//'s ufual Me-
thod, contains practical Directions and Exhortations.

He that dehres to inform himlelf in what is left upon Record in
facred Scripture, concerning the Church of the Ephefiiins^ whicii
was the Metropolis of Jfia^ ftrictly fo called, may read the xixth
and xxth of the yJcis.

SECT. I.

CHAP. I. I, 2.

CONTENTS.

THESE twoVerfes contain St. ^Paiil's Tnfcription or Intro- chap. J.
duction of thisEpiftle- what there is in it remarkable for its v/'v*v
Ditference from what is to be found in his other Epiftles, we fliall
take notice of in the Notes.

TEXT PARAPHRASE,

i pA;?l an apoftie of Je- -^X AVE an Apoftle of Jcfus Chrift, by the .11

J. fus Chriit by the will \J , , , txtmi w • i i ' • c

ofGod, to the laints which X declared Will and Ipecial Appointment oi

are at Ephefus, and to the Ciod tO the ProfefTors of the Gofpcl % who

NOTES.

t » Tc7< ct><6/<» tbo' rightly tranflated Saints, yet it does not mean any other than a national
San£lification, fuch as the Jews had by being feparated from the Gentiles, and appropriated to
God as his peculiar People; not that every one that was of the holy Nation of the Jews hereto-
fore, or of the holy Church of Chrift under the Gofpel, were Saints in thatSenfe that the word
is ufually taken now among Chriftians, viz, fuch Perfons as were every one of them aftually in
a State of Salvation.

arc

3^2 ^ E PHE S UN'S.

PARy^P HR ASE. ; TEXT,

are in Ephe/hs, Converts who fland firm in the ^^^^^^^"^ in ChriiVIeilis :

^- '^1 h r r-u •/!. T r TT J T> u ^"^° be to you, and

xaitn ^ or Chnll Jclus: iravour and reacs be peace from God our F^i-
to you from God our Father, and the Lord Te- ^''^''' ^"^ ^'^^^^ ^'^^ l^ord
fas'Chrift. ■ '='"^**

NOTE S.

'.' n'5t7f, Talthful. Wc have obfcrved above, that this Epifllc, and that of the Colojfians
liavc all through a very great Rercmblance ; their Lineaments do fo correfpond, that I think
they may be Twin-Epiltles, conceived and brought forth together; fo that the very E.vprelfions
of the one occurr'd frefh in St. PauTs Memory, and were made ufe of in the other. Their be-
ing fent by the fame Meflenger Tychicus, is a farther Probability that they were writ at the fame
time, ri/ft/f therefore being found in the Introdu<ftion of both Epiftles, and no one other of
St. PauPs, there is juft reafon to think that it was a Term fiiited to the prefcnt Notion he had of
thofc he \v3.s writing to, with reference to the Bufincfs he was writing about. I take it therefore,
that \)y faithful in Chrifi Jefus, he means -here fuch as flood firm to Jefus Chrill ; which he did-
not count them to do, who made Circumcifion nccefl'ary to Salvation, and an Obfervance o{
Jewifli Rites a requifite Part of the Chriftian Religion. This is plain from his exprefs Words,
Gal. V. I, 2. Stand fajl therefore in the Liberty whcrezvith Chrifi bnth made us free, and be net
entangled again with the Toke of Bondage. Behold I Paul fay unto ycu. That if ye be circumcifed,
Chrijl fmll profit you nothing. Sec. And thofe that contended for Submillion to the Law, he
calls Perverters of the Gofpel of Chrijl, Gal. i, 7. And more to the fame piu-pofe may be feen in
that Epiftle; We fhall have an occafion to confirm this Interpretation of the word ■m'^i, faithful,
here, when we come to confider the Import of the word W757?, Faith, vcr. 15. They that
would have %), and, not exegetical here, but ufcd only to join under the Title o^ faithjul in
Chrifi jfcfus, the Converts in Jjin, I fliall defire, bcfides the Ccl. i. 2. to read alfo i CV. ii. I.
and "thereby judge in what Senie they arc to underftand, And ta the faithful in Cbrijl Jefus
here.

S E G T.

EPHESIANS, 5^5

Chap. J.

SECT. IL -^^

CHAP. I. 3--- 14..

CONTENTS.

IN this Sedion St. <Taul thanks God for his Grace and Bounty t®
the Gentiles, wherein he fo fets forth both God's gracious Pur-
pole of bringing the Gentiles into his Kingdom under the Mefliah,
and his adaal beftowing on them Bleflings of all kinds in Jefus
Chrift, for a compleat re-eftating them in that his heavenly King-
dom, that there could be nothing ftronger fuggefted to make the
Ephejtans and other Gentile-Converts not to think any more of the
Law, and that much more inferior Kingdom of his, eftablifhed up-
on the Mofaical Inftitution, and adapted to a little Canton of the
Earth, and a fmall Tribe of Men, as now necelTary to be retained
under this more fpiritual Inftitution, and celeftial Kingdom eredcd
under Jefus Chrift, intended to comprehend Men of all Nations,
and extend itfelf to the utmoft Bounds of the Earth for the greater
Honour of God, or as St. ^aul Ipeaks, to the Praife of the Glory-
God.

TEXT. PARAPHRASE.

B''an?F«he*:f tf T\ ^fbd and magnified be the God and Fa- 5

Lord Jefus Chrift, who i J thcr ot our jLord Jelus Chrift, who has
hath bi^^®'^ "^ with all in and by Jefus Chrift ^, furniftied us ^ Gen-
[Sy"phceJirchrS : ^^" tiles with all forts of Blcftings that may fit us

to be Partakers of his heavenly Kingdom, with-
out need of any Alliftancc from the Law, Ac-
cording
NOTES.

3 *> 'Ex Xatr&s In Chrift, I take to be put here emphatically, and to fignify the fame witfc
jiUeth all in all, v. 2$. which is more fully explain'd. Col. iii. Where there ii neither Greek nor Jezo,
Circumcifion ?ior IJncircumcifion, Barbarian, Scythian, Band or Free, but Chrift /j all, and in all.

" Us. "The right underllanding of this Seftion, and indeed of this whole Epiftle, depends very-
much on underilanding aright who arc more efpecially comprehended under the Terms, Uj and
fVe, fromr. 3, to 12. For it muft fignify either, i. St. Prfiz/ himfelf Perfonally ; but that the vi-
able Tenor of the Difcourfe at firft fight plainly deftroys; Befidcs it fuits not St. Paul's M<3deR.y

Z 7. t«

3<;4 E PHE SI AN S.

Chap. L

NOTE S.

to attribute Co much in particular to himfelf, as is fpoke of Us and IVe in-this Sedion; or if we
could think he would give himfelf that Liberty, yet v. 12. overturns it all; for t'/y,*? tjaj 'T^pcnK-
CTKCraf, We zvhofirjl trufted in Chrijl, can by no means be admitted to be fpoken by St. Patil^QX-
fonally of himfelf. Add to this, that in this very Chapter, no flirther ofF than c. 15. St. Paul
fpeaks of himfelf, I, in the Singular Numiber ; and fo he does chnp. iii. v. 7, 8. Or,

2. It muft fignify Believers in general; but that Tpo)iA':77)coTa< join'd to it will not admit, for
•we, the firft Believers, cannot fignify we all that are Believers, but rellrains the Perfons to fome
fort of Men that then began to believe, /'. e. the Gentiles : And then the next Words, v. 13.
have an eafyand natur.U Connexion ; We other Gentiles who firft believed in Chrifl, in whom
alfo ye Gentiles, alfo of Ephefusy after ye heard, believed. Or,

3. Itmufl: fignify the Convert Jev/s. But would it not be fomewhat prepoilerous for St Paid
fo much to magnify God's Goodnefs and Bounty to the Jews in particular, in an Epiftle writ to a
Church of converted Gentiles; wherein he addreffes himfelf to the Gentiles, in Contradiftinftiorx
to the Jews, and tells them they were to be made Co-partners with them in the Kingdom of the
Meffiah, which was opened tn them by abolifliing of the Law-of Mofes, intimated plainly in this
very Scfiion, v. 7 . 10. Wherein he magnifies the Riches of the Favour of God, to the Per*
ions he is fpeaking of under the Denomination Us, in gathering again all things, i. e. Men of all
forts, under Chrilt the Head ; which could not mean the Jews alone: But of this he fpeaks more
openly afterwards. Farther, PFe here, and JVe, ch. ii. 3. muft be the fame, and denote the fame
Perfons ; but the We ch. ii. 3. can neither be St. Paul zlone, nor Believers in general, nor Jewifli
Converts in particular, as the obvious Senfe of the place dcmonftrates: For neither St. P^?/,;/ can be
called zve all, nor is it true that all the Convert Jews i>aJ their Converfation among the GentileSf.
as our Bible renders the Greek; which if othcrwife to be underftood, is more direflly againft flg-
r.ifying the Jews. Thefc therefore being excluded from being meant by zvc and us here, who Can
remain to be fignify'd thereby but the Convert Gentiles in general ? Th.u St. Paul, who was the
ilpoftle of the Gentiles, did often in an obliging manner join himfelf with the Gentile Converts
vmder the Terms Us and We, as if he had been one of them, there are fo many Inlbnccs, that
it cannot feem ftrange that he fhould -do fo in this Section, Rom. v. i . 1 1. where it is plain
all along under the Term Us, he fpeaks of the Gentile Converts. And many other Paffages might
be brought out of this Epifllc to evince it. Ch.\. 11. he faith, //^^ have obtained an Inheri-
tance. Thofe We, 'tis plain, ch. iii. 6. were Gentiles. So ch. ii. 5. when ]Ve, i. e. Converts
of the Gentiles, were dead in Sins : For I do not remember that the Jews are any where faid by
St. Paul to be dead in Sins ; that is one of the diftinguifliing Charaflers of the Gentiles : And
there we fee in the fame Vcrfe zoe is changed into ye : And fo v. 6, & 7. hiving fpoke of the Gen-
tiles in the firll Pcrfon us, in the beginning of the ne.xt Verfe 'tis changed into _)i^, i e. jy^^ Ephe-
iians, a part of thofe Gentiles. To this I (hall add one place more out of the p.n-allel Epiftle to
the Colo£:a?is, ch. i. 12, 13. where he ufe~'ii/^:tV, us, for the Convert Gentiles, changing the y^
in the loth Verfe to us in the 12th ; the matter of giving Tiianks being the frnie all along from
V. 3. where it begins, and is repeated here again, z>. 12. i. e. The removing of the Gentiles out
of the Kingdom of the Devil and Darknefs, into the Kingdom of his beloved Son : or as he
exprefles it, Eph. i. 6. Wherein he hath made us accepted in the Beloved. And in the fame Senfa
he ufes y{j.!^\, us. Col. ii. 14. For thofo tliat the iland-writing of Ordinances was againft
and contrary to, were the Gent;les> as he declares, Eph. ii. 14, 15. who were kept off from
coming to be the People of God by thqfc Ordinances, whicii were that wherein the Enmity l^e-
tween the Jews and Gentiles confiited, and was kept up; which therefore Chrift aboliflied, to
make way for their Union into one Body under Chriil their Head. Other Paffages tending to
the clearing of this, we faJl have occiiiiom to take notice of as they occur in the Sequel of this
Epillle.

cording

EPHESIANS.

TEXT.

According as he hath
chofen us in him before
the foundation of the
world, tliat we fliould be
holy, and without blame
before him in love :

Having prcdeftinated
us unto the adoption of

PARAPHRASE.

cording as he chofe us Gentiles upon Chrift's
Account alone ^^ before the Law was, even
before the Foundation of the World, to be his
People ^ under Jefus the Meffiah, and to live
unblameable Lives ^ before him in all Love
and AfFcdion s to all the Saints or Believers,
of what Nation foever; having predetermined
to take us Gentiles by Jefus Chrift \ to be

Chap. I-

N 0 r E S,

4 '' 'Ec eu/ra, in him, i. e. Chn'ft : In the former Verfe it is hjK(,yv\-mi t'/xaf l* m'T» IvXoy!^
vrViVfXitTiKyi ov ^t^$. K-i^( ci^'iAk^a..-^. y/u&t m' <u/7w- All which together make up this Senfc ;
*' As it was in^confideraion of Chrif! alone, that God heretofore, before the Foundation of the
*' World, defigned us Gcntik-s tc be his People; fo now the Meffiah is come, all the Bleihngs
•' and Benefits we are to receive in his heavenly Kingdom, are laid up in him, and to be had
*' only by our Faith and Dependancc on him, without any refpeft to the Law, or any other
** Confideration-

^ "A^ioi, Saints, in St. PauPs Epiftles is known to fignify Chrillians, i. e. fuch as made Pro-
feffion of the Gofpel, for thofe were now the People of God.

f See Col. i. 22. this Verfe explained, where comparing it with the immediate preceding
Words, ver. 2 1 . one may find a farther Reafon to take us here to fignify the Gentile Converts,
the fame thing being applied there folely to the Gentile Converts of Colofs.

8 A^'eulwi to all the Saints. That this is the Meaning may be feen ver. 15. where to their
true Faith in Chrift, which he was rejoic'd with, he join'd -f dyeLTnv r eii Tuiv-rai tVo Ajitsf,
Love unto all the Saints. The very fame things which he takes notice of in the Colojfftans in the
very fame Words, Col. i. 4. Why Love is fo often mentioned in this Epiftle, as chap. iii. 17. and
iv. 2, 15, 16. and v. 2. and vi. 23. we may find a Reafon, cbap. ii. 11 -- - 22. wherein there is
an Account given of the Enmity between the Jews and Gentiles, which Chrifl had taken away
the Caufe of ; and therefore the ceahng of it was one great Mark of Mens being right in tho
Faith, and of their having true and worthy Notions of Chrift, who had broke down the Wall
of Partition, and open'd the Kingdom of Heaven to all equally who believed in him, without
any the Icaft Diftinftion of Nation, Blood, ProfcfTion or Religion that they were of before; all
that being now done away, and fuperfeded by the Prince of Peace, Jefus Chrifl the Righteous,
to make way for a more enlarged and glorious Kingdom folely by Faith in him, which now
made the only Diftincftion among Men ; fo that all who agreed in that, were thereby all brought
to the fame Level, to be all Brethren and Fellow-Members in Chrift, and the People or Sons of
God, as he fays in the next Verfe.

5 '> 'Twas not by the Obfervances of the Law, but by Faith done in Jefus Chrift, that God
predetermined to take the Gentiles into the State of Sonfliip or Adoption. This was another
Particular for which St. P<7.v/blefTcs God in the Name of the Gentiles ; the Confideratien where-
of was fit to raife the Epheftans Thoughts above the Law, and keep them firm in Adherence td
tiie Liberty of the Gofpel.

Z Z 2

his

Chap. I.

€

EPHES lANS.

PARAPHRASE.

his Sons i and People according to the good
Pleafure of his Will k, To the end that the
Gentiles too niight praife him for his Grace and
Mercy to them, and all Mankind magnify his
Glory for his abundant Goodnefs to them, by
receiving them freely into the Kingdom of the
Meiliah, to be his People again in a State of
Peace with him ^, barely for the fake of him
that is his Beloved ^: In whom tdc " have
Redemption by his Blood, viz. the Forgive-
nefs of TranfgreJIions, according to the Great-

TEXT.

children by Jefus Chrift to
himfelf, according to the
good pleafure of his will.

To the praife of the glo-
ry of his grace, wherein
he hath made us accepted
in the beloved :

In whom we have re-
demption through his
blood, the forgivenefs of
fins according to the richer
of his grace ;

NorE s.

' 'T/eStOTrf, Adoption or Sonfliip belong'd only to the Jews before thtf coming of tlie ATelTiali,.
Tiem.'ix.^. For after the Nations of the Earth had revolted from God their Lord and Maker,,
and became Servants and Worfhippers of the Devil, .God abandoned them to the VafTalage they
had chofen, and owned none of them for his but the Ifraelites, whom he had adopted to be his
Children and People. See Exod. iv. 22. Jer. xxi. 9. Luh i. 54. Which Adoption is exprelTcd
to Abraham in thefe WoitIs, Gen. xvii. 7. / will be a God to thee, and to thy Seed aper thee, and
to the Ifraelites. Exod. vii. 7. / will take you to me for a People, and I will be your God; and (o
Lev. xxvi. 12. I will zvalk among fl you, and be -^our God, and ye Jhallbe my People. And fo we
fee that thofe whom, E.xod. iv. he caJls his Sons, he calls in fevcral other places his People, as
Handing both when fpoken Nationally for one and the fame thing.

'' According to the good Pleafure of his Will; fpoken here in the fime Senfc with ^vhat is faid.
"Rom. ix. 18, 23, 24. God under the Law took the Nation of Ifrael to be his People, without
any Merit in them ; and fo 'tis of his mere good Pleafure that he even then purpofed to enlarge
his Kingdom under the Gofpcl, by admitting all that of all the Nations whatfoever would
come in and fubmit themfeives, not to the Law of MoJ'es, but to the Rule and Dominion of
his Son Jefus Chrift; and ihis, as he fays in the next words, for the Praife of the Glory of his
Grace.

6 ' See chap. ii. 12 14. ASls xv. 14.

"^ I do not think that any thing of greater Force can be imagined to raife the Minds of the
Epbefans above the Jewiih Rituals, and keep them Heady in the Freedom of the Go.^pel, than
■what St. Paul dys here, viz. That God before the Foundation o( the World freely determined
within himfeK to admit the Gentiles into his Kingdom to be his People, for the Manifeftation of
his free Grace all the World over, tliat all Nations might glorify him ; and this for the fake of
his Son Jefus Chriil, who was his Beloved, and fo was chiefly regarded in all this; and therefore
'twas to mill.ike or pervert the End of the Gofpel, and debafe this glorious Difpenfation, to
ma.ke it fubfervient to the Jewifh Ritual, or to fuppofe that the Law of Mcfes was to fupport, or
to be fupf ortcd by the Kingdom of the Mcffiah, wliich was to be of a larger Extent, and fettled
upon another Foundation ; whereof the Mofiical Inltitution was but a narrow, faint and typical
Reprefentation.

7 " We does as plainly here fiand for the Gentile Converts, as 'tis manifell it does in the fa-
lallel Place^ Col. i. 13, 14..

n^is.

EPHESIANS. 3^

(

TEXT. PARAPHRASE.

Chap. I.

Wherein he hath aboiand-
ed toward us in all wifdom
and prudence.

Having made known un-
to us the myftery of his
will according to his good
pleafure, which he hath
purpofed in himfelf :

That in the difpenfation
of the fulnefs of times he
might gather together in
one all things in Chrift,
both which are in heaven,
and which are on earth,
even in him;

In whom alfo wc have

nefs of his Grace and Favour, Which he haso-
verflowed in towards us, in beftovving on us
fo full a Knowledge and Comprehenfion of the
Extent and Dcfign of the Golpel o, and Pru-
dence to comply with it, as becomes you P;
In that he hath made known to you the good
Pleafure of his Will and Purpofe, which was a
'' Myftery that he had purpofed in himfelf *",
Until the Coming of the due time of that Dil-
penfation wherein he had predetermined to re-
duce all things again both in Heaven and Earth
under one Head ^ in Chrift \ In whom we

became

NOTE S.

8 ° That by OTd(r/i (mpici, St. Par// me^ns a Comprehenfion of the revealed Will of God in
the Goi'pel, more particularly the Myftery of God'? Purpofe of calling the Gentiles, and ma-
king out of them a People and Inheritance to himfelf in his Kingdom under the Meffiah, may be
perteivjd Ly reading and comparing cba^. i. 8. CoJ. i. 9, !o, 28. and ii. 2, 3. Which Verfss
read with Attention to the Context, plainly fhew what St. Pa»/ means here.

P Thi'.t this is' the Meaning of this Verie, I refer my Reader to Co/, i. 9, lO.

9 1 I cannot think that God's Purpofe of calling the Gentiles, fo often term'd a Myftery, and
fo emphatically declar'd to be conceal'd from Ages, and particularly revealed to himfelf, as we
find in this Epiflle, where it is fo called by St. Pau/ five times, and four times in that to the Cc-
lojfiani, is by Chance, or without fomc particular Reafon. The Qucftion was, W'hether the
converted Gentiles ft^ould hearken to the Jews, who would perfuadc them it was necefi^ary for
them to fubmit to Circumcifion and i\\ft I,aw, or to St. Paul, who had taught them otherwife.
Now there could be nothing of more Force to deftroy the Authority of the Jews in the Cafe,
than the ihewing them that theJcAS knew nothing of the matter; that it was a perfefl: Myftery
to them, concealed from tjieir Knowledge, and made manifeft in God's good time, at the com-
ing of the Mefilah, and moit particularly discovered to St. Paul hy immediate Revelation, to iae
communicated by him to tlie Gentiles, who therefore had reafon to ftick fijm to this great Truth,
and not to be led aw.iy fro.m the Gofpel which he had taught them.

f See chap. iii. 9.

10 ^ 'AyrtK-sOii/a/JiTO^ properly fignifies to recapitulate or recoiled, and put trgnher the
Heads of a Difcourfe. But fince that cannot poifibly be the Meaning of this Word here, we
mufl fearch for the Meaning which St. Paul gives it here in the Dodrine of the Gofpcl, and net
in the Propriety of the Greek.

1. 'Tis plain in facred Scripture, that Chrift at firft had the Rule and Suprem.icy over all, and
was Head over all. See Col. i. 1 5 - - - 17. Hd i. 8.

2. There are alfo manileft Indications in Scripture, that a pri-icipal Angel, with great Num-
bers of Angels his Followers joining with him, revoked from this Kingdom of God, and iiand-
ing out in Rebellion, ereded to themfelves a Kingdom of their ov,-n, in oppoftt'on to the King-
dom of God, Luke X. 17 ---20. and had all the heathen W'or'd Vafiah and Subieds of th.\t

their Kingdom, Li/ke iv. i; • - - 8. Matth. xii. 26 30. Joknxu. 31. and xlv. 30. and xvi. u.

E^k. yi. \z. Col. i. 13. Rorr:. \. 18. AiTs xxvL 18, S-:q.

3- That

3^8 EPHESIANS,

Chap. I.

NOTES,

5. That Chrifl recoyered this Kingdom, and was re-inftated in the Supremacy and Headfhip,
5n the Fulnefs of Time (when he came to deftroy the Kingdom of Darknefs, as St. Paul calls it
here) at his Death aad Refurreflion . Hence, jult before his fuffering, he fays, John-xVi. 31.
l^ow is the Judgment of this World; nozu Jhall the Prince of this World be cajl out. From whence
may be feen the Force of Chrifl's Argument, Matth. xii. 28. If I c aft out Devils by the Spirit of
God, then the Kingdom of God is come upon you : For the Jews acknowledged that the Spirit of
God, which had been withdrawn from them, was not to be given out again till the coming of
the Meffiah, under whom the Kingdom of God was to be erefted. See alfo Luke x. 18, 19.

4. What was the State of his Power and Dominion from the Defection of the Angels, and
fetting up the Kingdom of Darknefs, till his being re-inllated in the Fulnefs of time, there is little
revealed in facred Scripture, as not fo much pertaining to the Recovery of Men from their Apo-
ftafy, and re-inftating them in the Kingdom of God. 'Tis true, God gather'd to himfelf a
People, and fet up a Kingdom here on E.uth, which he maintain'd in the little Nation of the
Jews till the fetting up the Kingdom of his Son, Jcls i. 3. and ii. 36. which was to take place as
God's only Kingdom here on Earth for the future. At the Head of this, which is called the
Church, he fets Jefus Chrifl; his Son ; but that is not all, but he having by his Death and Refur-
redion conquered Satan, John xii. 13. and xvi. n. Col. ii. 15. Heb. ii. 14. Ephef. iv. 8. has all
Power given him in Heaven and Earth, and is made the Head over all things for the Church,

[Matth. xxviii. 18. and xi. 27. John iii. 35. and xxxi. 3. Ephef. i. 20 22. Heb. 1. 2 - - - 4.

and ii. 9. i Cor. xv. 25, 27. Phil. ii. 8-— 11. Col. ii. 10. Heb. x. 12, 13. J^8s\\. 23. and tw. 31.
Jnboth which places it fhould be tranfl.'.ted, to the right hand ofGod.^ Which re-inflating him a-
gain in the fupream Power, and refloring him, after the Conqueft of the Devil, to that compleat
Headfliip which he had over all things, being now revealed under the Gofpel, as may be feen in
the Texts here quoted; and in other places. I leave to the Reader to judge, whether St. Paul
might not probably have an Eye to that in this Verfe, and in his ufe of the word dt/etKi(pctKaua(m.^.
But to iearch throughly into this Matter (which I have not in my fmall reading found any where
fufficiently taken notice of) would require a Treatife.

It may fufiice at prefent, to take notice that this Exaltation of his is exprefled, Phil. ii. 9, 10.
by all things in Heaven and Earth bowing the Knee at his Name ; which we may fee farther ex-
plain'd, Rev. v. 1 3. Which Acknowledgment of his Honour and Power, was that perhaps which
the proud Angels that fell refufmg, thereupon rebelled.

If our Tranflators have render'd the Senfe of AVa.K.i^AKaju<m^ right, by gather together into
tne, it will give countenance to thofe v/ho are inclined to underftand by things in Heaven, and
things on Earth, the Jewifli and Gentile World: For of them St. John plainly fays, John x\.'
52. 'fhat Jefus Jhould die, not for the Nation of thi Jezvs only, but that alfo avvayiyii iif iv, he
fbould gather together in one the Children of God that -were fattcred abroad, i. e. the Gentiles that
were to believe, and were by Faith to become the Children of God ; whereof Chrifl himfelf
fpeaks thus, John x. i6. Other Sheep I have which are not of this Fold, then alfo I muft bring,
and they Jhall hear my Voice, and there pall be one Fold, and one Shepherd. This is the ga-
thering together into one that our Saviour fpeaks of, and is that which very well fuits with the
Apoftle's Defign here, where he fays in cxprefs Words, that Chrifl makes tk d(x$uri^. %v,
makes both Jews and Gentiles one, 'Ephef. ii. 14. Now that St. Paul fhould ufe Heaven and
Earth for Jews and Gentiles, will not be thought fo very ftrange, if v/c confider that Daniel
himfelf exprcfles the Nation of the Jews by the Name of Heaven, Dan. viii. 10. Nor does he
want an Example of it in our Saviour himfelf, who, Luke xxi. 26. by Pozvers of Heaven, plain-
ly fignifics the great Men of the Jewifli Nation: Nor is this the only place in this Epiflle of
St. Paul to the Ephcfians, which will bear this Interpretation of Heaven and Earth; he who fliall
read the fifteen firft Verfcs of chap. iii. and carefully weigh the ExprcfTions, and obfervc the drift
of the Apoftle in them, will not find that he does manifefl Violence to St. Paul\ Senfe, if he un-
derftands by the Family in Heaven and Earth, ver. i 5. the united Body of Chriflians, made up of
Jews and Gentile.', living Hill promifcuoufly among thofe two forts of People, who continued

EPHESIANS.

obtained an inheritmce, bccamC Ilis PofUfllOn ^ and the Lot of hl's
beins: predeftinated accord- t i • i • i • i i

ing to the purpofc of him Inheritance, being predetermined thereunto ac-
who worketh all things af- cordinj^ to the Piirpole of him who never fliils

ter the counfcl of his own ^u-*"^ r u^ll^i r i •!•

^i]). to bring to pals what he hath parpoled within

j2 iMiat we fhoiiid be to himfelf " : That we of the Gentiles who firft i^
lihoS'trutdtctS: through Chrift entertain'd Hope ", might

NOTE S.

in their Unbelief. However, this Interpretation I am not pofitive in, but offer it as matter of
Enquiry, to fuch who think an impartial Search into the true Meaning of the facred Scripture
the heft Employment of all the time they have.

1 1 ' So the Greek Vvord eM^n^a^,if^iv will fignify, if taken, as I think it may, in the Paffive
Voice, /. e. we Gentiles who were formerly in the PofTeffion of the Devil, are now by Chriil
brought into the K'ngdom, Dominion and PoUeflion of God again This Sen(e feems very well
to agree with the Dcfign of the place, -c'iz. That the Gentile World had now in Chriil a Way
open'd for their returning into the PofTefiion of God under their proper Head Jefus Chrift. To
which fuits the Words that follow, that zue who firjl among Ji the Gentiles entertain'd Terms of
Reconciliation by Chrift, might be to the Prai/e of his Glory, i. e. fo that we of the Gentile*
who firft believed, did, as it were, open a new Scene of Praife and Glory to God, by being re-
llored to be his People, and become again a Part of his Pofleflion ; a thing not before underftood

nor look'd for. See Jcls xi. i8. and xv. 3, 14 19. The Apollle's Defign here being to fa-

thiy the E^hefians, that the Gentiles were, by Faith in Chrift, reftor'd to all the Privileges of

the People of God, as far forth as the Jews themfelves. Stt chap. ii. u 22. particularly

ver. 19. ii:Kv,fio^)fjuv , it may, I humbly conceive, do no Violence to the place to fuggeft this
Senfe, zve became the Inheritance, inftead of we have obtained an Inheritance ; that being the war
wherein God Ipeaks of his People the Ifraeliies, of whom he fays. Dent, xxxii. 9. The Lord's
Portion is his People, Jacob is the Lot of his Inheritance. See alfo Detit. iv. 20. i Kings viii. 51.
and other places. And the Inheritance which the Gentiles were to obtain, was to h^ obtain'd,
we fee, Col. 1. 12, 13. by their being tranflated out of the Kingdom of Satan into the Kingdom
of Chrift: So that take it either way, that toe have obtained an Inheritance, or zoe are become his
People and Inheritance; it in effeft amounts to the fame thing, and fo I leave it to the Reader.

^ i. e. God had purpofed even before the taking the Ifraelites to be his People, to take in the
Gentiles by Faith in Chrift to be his People again : and what he purpofes he will do without
asking the Counfel or Confent of any one; and therefore you may be fure of this your Inheri-
tance, whether the Jews confont to it or no.

12 ^' 'Twasa part of the Charader of the Gentiles, to he without Hope-, fee ch. ii. 12. But
when they received the Gofpel of Jclus Chri,;, then they ceafed to be Aliens from the Common-
wealth of Ifrael, and became the People of Gcd, and had Hope as well as the Jews; or, as
St. Paul exprclTcs it in the Name of the converted Romans, Rom. v. 2. JVe rejoice in Hepe of the
Glory of God. This is another Evidence thu nuai. we, here ftands for the Gentile- Converts.
That the Jews were not without Hope, or without God in the World, appears from that very
Text, Eph. ii. 12. where the. Gentiles are fet apart under a difcriminating Defcription properly
belonging to them, the facred Scriprure no where fpeaks of the Hebrew Nation that People of
God, as without God, or without Hope, the contrary appears every where. See Rom. ii. 17,
and xii. Acls xxiv. 15. andxxvi. 6, 7. and xxviii. 20. And therefore the Apoftlc might well fay,
that thofe of the Gentiles who firft entertain'd Hopes in Chrift were to the Praife of the Glory of
God. All Mankind having thereby now a new and greater Subjeft of praifing and glorifying God
for this -great and unfpeakablc Grace and Goodnefs to them,, of which before they had no Know-
ledge, uo Thoi:ght, no Expectation.

5 bring

^6o

Chap. I.

EPHESIANS.

PARAPHRASE.

bring Praife and Glory to God. And ye Ephe-
Hans are alio in Jefus Chrift become God's Peo-
ple and Inheritance ^, having heard the Word
of Truth, the good Tidings of your Salvation,
and having believed in him, have been fealed
by the Holy Ghoil; Which was promifed, and
is the Pledge and Evidence of being the People
of God >', his Inheritance given out ^ for
the Redemption ^ of the purchafed PofTefli-

TEXT.

In whom ye alfo truft- I3
ed after that ye heard the
word of truth, the gofpel
of your filvation : in
whom alfo after that ye
believed, ye were fealed
with that holy Spirit of
promife.

Which is the earneft of 14
our inheritance, until the
redemption of the purcha-

NOTES.

1% * 'Ev $ )^ Ciieii, feems in the Tenor and Scheme of the Words to refer to h ^ lK\iifa^/J^,
ver. II. St. P^i// making a Parallel here between thofe of the Gentiles that firil believed, and
X\i'zEpheftans, tells them, that as thofe who heard and received the Gofpel before them, became
the People of God, k^c. to the Praife and Glory of his Name, fo they the £'/)i'(r/?^;?/ by believing
became the People of God, l^c. to the Praife and Glory of his Name ; only in this Verfe there is
an Ellypfis of s^Xuffi/SnTr.

14 y The* Holy Ghoil was neither promifed or given to the Heathen, who were Apoftates
from God, and Enemies, but only to the People of God, and therefore the Convert Ephefians
having received it, might be affured thereby that they were now the People of God, and reft fa-
tisfied in this Pledge of it.

^ The giving out of the Holy Ghoft, and the Gift of Miracles, was the great means whereby
the Gentiles were brougiit to receive the Gofpel, and become the People of God.

* Redemption in Sacred Scripture fignifies not always ftriftly paying a Ranfom for a Slave de-
livered from Bondage, but Deliverance from a fl.ivifh Ellate into Liberty : So God declares to the
Children of Ifrael m Egypt, Exod. vi. 6. I will redeem you with a Jiretched out Jrm. What is
meant by it is clear from the former part of the V^erfc, in thefe words, I will bring you out front
under the Burden of the Egyptians, and I zvill rid you out of their Bondage. And in the next Verfe
he adds. And I will take you ts me for my People, ajid I zuill be to you a God : The very Cafe here.
As God in the place cited promifed to deliver his People out of Bondage under the word redeem,
to D^ut. vii. 8. he telleth them, that he had brought them out with a mighty hand, and redeemed
them out of the Houfe of B9ndage, from thehandofPYidiTioh. King of Egypt: Which Redemption
was performed by God, who is called the Lord of Hofts their Redeemer, without the payment
of any Ranfom. But here there was .gfetTrciiiOTf, a Purchafe; and what the thing purchafed
was we may fee, A^s xx. 28. viz. the Chwch of God, iiv -cfetiTTB/M^KTc, which he purchafed
with his own Blood, to be a People that fliould be the Lord's Portion, and the Lot of his In-
heritance, as Mifei fpcaks of the Children of Ifrael, Deut. xxxii. 9. And hence St. Peter calls
the Chriftians, i Pet. xi. 9. Aao< e^'j <atx-n\v\7}v , which in the Margin of our Bible is right-
ly tranflated a purchafed Peeple : But if any one tak«s iv.K\]^u^^v, i". 2. to fignify zvs obtained
an Inheritance, then yLKt\^:i{i\a, in this Verfe, will fignify that Inheritance, h'j "ismwi^uinv
'^n^7itinnu(, until the Redemption of that purchafed Inheritancf, i. e. until the Redemption of
our Bodies, vi%. Refurredion unto eternal Life. Cut bcfides that this feems to have a more
harfh and forced fcnfe, the other Interpretation is more confonant to the Stile and Current of
the Sacred Scripture, and (which weigh? more with me) anfwcrs St PauPs delign here, which
is to ellablilh the Ephefians in a fettled Perfwafion, that they, and all the other Gentiles
that believed in Chrift, were as much the People of God, his Lot, and his Inheritance, as the

Jews

EPHESIANS. ^6i

Chap. J.

TEXT. PARAPHRASE. ^^^

pnifr„?w;giorr *• ''". that yealfo might bring Praife and Glory
^ ^ to God ''.

NOTES.

Jews themfelves, and equally Partakers with them of all the Privileges and Advantages belonging
thereunto, as is vifible by the Tenor of the 2d Chapter. And this is the Ufe St. Paul mentions
of God's fetting his Seal, 2. Tim. ii. 19. that it might mark who are his: And accordingly we
find it apply'd, Rev. vii. 3. to the Foreheads of his Servants, that they might be known to be
his, ch.\v. I. For fo did thofe who purchafed Servants, as it were take PoiTeffion of them, by fet-
ting their Marks on their Foreheads.

14 *> As he had declared, ver.6,^12. that the other Gentiles, by believing and becoming the
People of God, enhanced thereby the Praife and Glory of his Grace and Goodnefs ; fo here, z'er.
14. he pronounces the fame thing of the Ephejians in particular, to whom he is writing, to p'ofTefs
their Minds with the Senfe of the happy Eftate they were now in by being Chriftians ; for which
he thanks God, ver. 3. and here again in the next words.

SECT. III.

CHAP. I. 15. — II. 10.

CONTENTS.

HAving in the foregoing Section thanked God for the great Fa-
vours and Mercies which from the beginning he had purpo-
led tor the Gentiles under the Mefliah, in fuch a Defcription of
that Defign of the Almighty, as was lit to raife their Thoughts a-
bovc the Law, and as St. ^atil calls them beggarly Elements of the
Jevvifh Conftitution, which was nothing in Comparifon of the
great and glorious Defign of the Golpel, taking notice of their
Itanding firm in the Faith he had taught them, and thanking God
for it, he here in this prays God that he would enlighten the Minds
of the Ephefian-ConyQYts, to fee fully the great things that were
actually done for them, and the glorious Eltate they were in un-
der the Golpel, of which in this Section he gives liich a Draught,
as in every part of it fhews, that in the Kingdom of Chrift they are
fet far above the Mofaical Rites, and enjoy the fpiritual and incom-
prehcnfible Benefits of it, not by the Tenure of a few outward Ge-

A a a re monies.

3^i

EPHES lANS.

Chap. I. remonles, but by their Faith alone in Jefus Chrift, to whom they
^'^'^''"^ are united, and of whom they are Members, who is exalted to the

top of all Dignity, Dominion and Power, and they with him

their Head.

PAR AP HR AS E. TE Xt

^i T 71 THereforelalfohere in my Confinement \/l7 Herefore I aifo, af- 15

\ l\ / , . , j^ c \. r^ ' *'terl heard of your

Y V havmg heard <" ot the Contmuance faith in the Lord Jefus, and
of your Faith in Chrift Jefus, and your Love

NOTE S,

1 5 *= 'AjtKsw? r rjL^'' vfMi rngrv t* ttJ twe'iro Tny?, Wherefore I alfo after I heard of your Faith
in the Lordfefm. St. P^i^/'s hearing of their Faith here mention'd, cannot fignify his being in-
formed that they had received the Gofpel, and believed in Chrill, this would have looked impertinent
for him to have told them, fince he himfelf had converted them, and had lived a long time amongil
them, as has been already obferved. We mufl therefore feek another Reafon of his mentioning his
hearing of theirFaith, which mult fignify fomething elfe than his being barely acquainted that they
were Chrlftians, and this wc may find in thefe words, ch. iii. 13. Wherefore I dejire that ye faint
■not at my Tribulation) for you. He as Apolile of the Gentiles, had alone pre.iched up Freedom,
from the Law, which the other Apoltles who had not that Province ( fee Gal. ii. 9. ) in their con-
verting the Jew?, feem to have faid nothing of, as is plain from Atli xxi. 20, 21. 'Twas upon
account of his preaching that the Chrillian Converts were not under any Subjedion to the Ob-
fervances of the Law, and that the Law was aboliflied by the Death of Chrift, that he was feized
at Jerafalem, and fent as a Criminal to Ro!ne to be tried for his Life, where he was now a Prifo-
ner. He being therefore afraid that the Ephciians and other Convert Gentiles, feeing him thus
under Pcrfecution, in hold, and in danger of Death, upon the fcore of his being the Preacher
and zealous Propagator and Miniller of this gre.it Article of the Chrillian Faith, wiiich feemed to
have had its Riie s»nd Defence wholly from him, might give it up, and not ftand firm in the Faith
which he had taught them, was rejoyced when in his Confinement he heard that they perfifted
iicdfaft in that Faith, and in their Love to all the Saints, /. e. a? well the Convert Gentiles that
did not, as thoie Jews that did conform to the Jewifh Rites. This I take to be the meaning of his
liearing of their Faith here mentioned ; and conformably hereunto, ch. vi. 19, 20. he defircs their
Prsycrs, that he may with Boldnefs preach the Myftery of the Gofpel, of v/hich he is the Am-

b:ifrador in Bonds. This My fiery zf the Co/pel, 'tis plain from ch. i. 9, l^c. and ch. iii. 3 7.

and other places, was God's gracious purpofe of taking the Gentile-, as Gentiles, to be his People
under the Golpcl. St. Paul, whilll he was a Prifoner at Rome, writ to two other Churches,
that at Philippi\nd that at Colofs : To the ColojJiaNs, ch. i. 4. he ufes almofi: verbatim the fame
Expreffion that he docs here, Ha-sing heard ej -iour Faith in Chrifi Jefus, and of your Love which
yc have tj all the Saints; He gives Thanks to God for their knowing and llicking to the Grace of
God in Trr.th, which had been taught them by Epaphras, whohadin'"ormed St. Paul of this, and
their Aftettion to him ; whereupon he expreltes his great Concern that4:hey fhould continue in that
Faith, and not be drawn away to Judaizing, which may be ieenfrom ver. 14. of this Chapter,
to the end of the Second. So that the hearing of their Faith, which he lays both to the Ephrjians
■AnAColoJJiavs, is not his being told tnat they were Chriftians, but their continuing in the Faith
they were converted to and inltrudted in, f/'-s. that they became the People of God, and were ad-
mitted into his Kingdom only by Fai'th in Chrift, without fubmltting to the Alofiical Lillitution,
arid legil Obfervahces, which was the thing he was afraid they fliould be drawn to, either through
any Derppndcncy inthemfclves, or Importunity of others now that he was removed liom them,
arid in Bonds, .md thereby give up that Truth and Freedom of the Gofpel which he had preach'd
to them. To

E PHESIANS.

3<^?

Chap. I,

TEXT PARAPHRASE, '^"'^

love unto all the faints, to all the Saints ^, Ceafc not to eive Thanks i6"

6 Ceaie not to give thanks r . . . r- • t»

for you, making mention loi" you, making mention of you m my Pray-

of you in my prayers;

NOTES.

To the fame purpofe he writes to the Philipians, ch. i. 3 5. telling them that he gave

Thanks to God, ^ to.'ja ta fy.veici anav, upon every mention was made cf them, upon even-
account he receiv'd of their continuing in the Fellowfhip and Profeffion of the Gofpel, as it had
been taught them by him, without changing or wavering at all, which is the fame with hearin':^
of their Faith, and that thereupon he prays amongll- other things, chiefly that they might be kent"
from Judaizing : As appears ver. 27, z8. where the thing he defired to hear of them was, that ths'^
Jlood firm in one Spirit, and one Mind, joyntly contending for the Faith cf the Gofpel^ in nothing
Jiartled by thcfe who are Opptfen ', (o the words are, and not their Jdcerfaries. Now there was
no Party at that time, who were in oppofition to tlie Gofpel which St. Paul preach'd, and wit.h
whom the Convert Gentiles had any Difpute, but thofe who were for keeping up Circamcifion,
and the Jewidi Rites under the Gofpel. Thefc were they who St. Paul apprehended alone as
likely to affright the Convert Gen'iJes, and make them i'brt out of the -^'xy from the Gofpe!,
which is the proper Import of vijv^ofMci. Tho this Pafllige clearly enough indicates what it was
tliat he was and fiiould always be glad to he.ir of them, yet he more plainly fliews Iiis Apprehenfion
of Danger to them, to be from the Contenders for Judaifm, in the exprefs warning he gives them
againft that fort of Men, ch. iii. 2, 3. So that this Hearing which he mentions, is the hearing of
thefe three Churches perfifling firmly in the Faith of the Gofpel which he had taught them,
without being drawn at all towards Judaizing. 'Twas that for which St. P^a/ gave Thanks ;
and it may reafonably be prefumed that if he had writ to any other Churches of Converted Gentiles,
whilll he was a .Prifoner at Rome, upon the like Carriage of theirs, fomething of the fame kind
would have been faid to them. So that the great Bufinefs of thefe three Epiflles written during
his being a Prifoner at Rome, was to explain the nature of the Kingdom of God under the Meffiah,
from which the Gentiles were now no longer fhut out by the Ordinances of the Law; and con-
firm the Churches in the Belief of it. St. Paul being ch'ofen and fent by God to preach the Go-
fpel to the Gentiles, had in all his Preaching fet forth the Largenefs and Freedom of the Kingdom
of God now laid open to the Gentiles, by taking away the Wall of Partition that kept them out.
This made the Jews his Enemies, and upon this account they had fcized him, and he was now a
Prifoner at Ritne. Fearing that the Gentiles might be wrought upon to fubmit to the Law now
that he was thus removed, or fuffering for this Gofpel, he tells thefc three Churches, that he re-
Joyces at their (landing firm in the Faith, and thereupon writes to them, to explain and confirm to
them the Kingdom of God under the Meffiah, into which all Men now had an Entrance by Faith
in Chrift, without any regard to the Terms whereby the Jews were formerly admitted. The
fetting forth the Largenefs and free Admittance into this Kingdom, which was fo much for the
Glory of God, and io much ihewed his Mercy and Bounty toIVIankind, that he makes it as it were
a new Creation, is, I fay, plainly the Bufinefs of thcfe three Epillles, which tend all vifibly to
the fame thing, that any one that reads them cannot miHake the Apoflle's meaning, they giving
fuch a clear Light one to another.

15'' j^ll the Saints. One finds in the very reading of thefe Words, that the word ^11 is em-
phatical here, and put in for fome particular reafon. I can, I confefs fee no other but this, viz.
That they were not by the Judaizers in the leaft drawn away from their Efteem and Love of
thofe who were not circumcifed, nor obferved the Jewilh Rites ; which was a Proof to him.
that they flood firm in the Faith and Freedom of the Gofpel, v.hich he had inflrudted them
ill.

A a a 2 crs j

EPHESIANS.

PARAPHRASE. TEXT.

ers; That the God of our Lord Jefus.Chrift,
the Father of Glory % would endow your
Spirits with Wifdom ^, and Revelation s^
whereby ye may know him j And enlighten
the Eyes of your Underftandings, that you
may fee what hopes his calling you to be Chri-
ftians carries with it, and what an abundant
Glory it is to the Saints to become his People,
and the Lot of his Inheritance ; And what an
exceeding great Power he has employed upon
us ^' : Who believe a Power correiponding to
that mighty Power which he exerted in the
raifing Chrift from the dead, and in letting him
next to himfelf over all things relating to his
heavenly Kingdom ', Far above all Principa-
lity,

N 0 r E s.

That the God of our 17
Lord Jefus Chrift, the
Father of glory, may give
unto you the fpirit of wif-
dom and * revelation, in
the kno'.vledge of him :

The eyes of your un- 18
dcrftanding being enlight-
ned ; that ye may know-
what is the hope of his
calling , and what the
riches of the glory of his
inheritance in the faints.

And what is the ex- 19
ceeding greatnefs of his
power to US-ward who
believe, according to the
working of his mighty-
power ;

Which he wrought in 20
Chrift vvhen he raifed him
from the dead, and fet
him at his own right
hand, in the heavenly
places.

77 *^ Father of Glory. An Hebrew Expreffion which cannot well be changed, fince it fignifics
his ijeing glorious himfelf, being the Fountain from whence all Glory is derived, and to whom
all Glory is to be given. In all which Senfes it may be taken here, where there is nothing that
appropriates it in particular to any of them.

' Wifdcm is vifibly ufed here for a right Cenception and Underftanding of the Gofpel. See
Note, V. 8.

8 Revelation is ufed by St. Puf^l, not always for immediate Infpiration, but as it is meant here,
and in moft other Places, for fuch Truths which could not have been found out by human Re.ifon,
but had their firft Difcovery from Revelation, though Men afterwards -came to the Knowledge
of thofe Truths by reading them in the Sacred Scripture, where they are fet down for their In-
formation.

19 '■ L/j- here, andjo.v, ch. ii. i. and///, ch. ii. 5. 'tis plain fignify the fime, who being dead,
partakcd of the Energy of that great Power that raifed Chrift from the Dead, /. e. the Convert

Gentiles; and all thofe glorious things he in v. 18 23. intimates to them, by praying

they may fee them, he here in this 19th Verfe tells, is beftow'd on them as Believers, and not as
Obfervers of the Mofaical Rites.

20 ' 'Ef Toli iTxfjf./toK, in beavenly Places, fays our Tranflation, and (o v. 3. but poffibly the
Marginal reading, things, will he thought the better, if we compare v. 22. He fet him at his right
Hand, i. e. transferr'd on h'm his Power; tv Wu^^j'toif, i- e. in his Heavenly Kingdom; that is
to fay, fet him at the Head of his Heavenly Kingdom ; fee v. 22. This Kingdom in the Gofp-.l
is called indifferently fta.7iAH'A bii, the Kingdom of God; and HcKriKHO. r icMo^v, the Kingdom of
Heaven. God had before a Kingdom and People in this World, viz. that Kingdom which he c-
refled to himfelf of the Jews, fclefted and brought back to himfelf out of the apoftatized Mafs of
revoked and rebellious Mankind : With this his People he dwelt, among them he had his Habita-
lion, and ruled as their King in a peculiar Kingdom; and therefore we fee that our Saviour calls
the Jews, Mat.s\\\. 12- The Children of the Kingdom. But that Kingdom, though God'j, was

a tD

EPHESIANS.

rEXr. PARAPHRASE.

Chap. J.

Far above all princi-
pality, and power, and
might, and dominion, and
every name that is named,
not only in this world, but
alfo in that which is to
come :

And hath put all things
under his feet, and gave
him to be the head over
all things to the Church,

Jity, and Power, and Might, and Dominion ^^,
and any other, either Man or Angel, of grea-
ter Dignity and Excellency, that we may come
to be acquainted with, or hear the Names of
either in this World, or the World to come.
And hath put all things in Subjection to him ;
and him, invefted with a Power over all things,
he hath conftituted Head of the Church, Which

N 0 r E s.

not yet iS*(nAe/st ri^vav, the Kingdom of Heaven; that came with Chrlfl : See Mat. iil. 2. (ff x.
7. That was but l-x'iyou©-, of the Earth, compared to this k'Tr^fy.vi®-, heavenly Kingdom, which
was to be erefted under Jefus Chrift ; and with that fort of Dillinflion our Saviour fecms to fpeak
and ufe thofe words Wiy ndL earthly, and stW;'/* heavenly, John iii. !2. In his Difcourfe there
with Nicodemus, he tells him, unlefsa Man be born again he could not fee the Kingdom of God.
This being born again fluck with Nicodemus, v/hich Chrift reproaches him with, fmce being a
Teacher in Ifrael, he underllood not that which belong'd to the Jewi/h Conftitution, wherein to
be baptiz'd, for Admittance into that Kingdom, was called and counted to be born again; and
therefore fays, if having fpoken to you iTTiym, things relating to your own earth/y Conllitution,
you comprehend me not, how fhall you receive what I fay, if I fpeak to you, -m 'iT\iPa.viA, hea-
venly things, i. e. of that Kingdom which is purely heavenly ? And according to this St. PauPs words
here, Eph. i. 10. -fj n i* TUi i^-voii iCf-rdPn '^ yva, (which occur again, ch. iii. i 5. Col. i. 16 20 )
may perhaps not unfitly be interpreted of the fpiritual heavenly Kingdom of God, and that alfo
of the more earthly one of the Jews, whofe Rites and pofuive Inflitutions St. Paul csWs Elements
of the World, Gal. iv. 3. Col. ii. 8,9. which were both at the coming of the ./l^r/;^^,^ confolidated
into one, and together re-eftablinied under one Head, Chrijl Jefus. The whole drift of this, and
the two following Chapters, being to declare the Union of Jews and Gentiles into one Body,
under Chrift the Head of the heavenly Kingdom. And he that fcdately comp.ircs£;>i'. ii. 16. with
Col. i. 20. in both which places 'tis evident the Apoflle fpeaks of the fame thing, viz. God's
reconciling of both Jezvs and Gentiles by the Crofs of Chrift, will fcarce be able to avoid thinkinT,
that things in Heaven, and things on Earth, fignify the People of the one and the other of thcfe
Kingdoms.

21 ^ Thefe abftracEl Names are frequently ufed in the new Tellamcnt according to the Stile of
the Eaftern Language.^ for thofe veiled with Pozver and Dominion, ice. and that not only here on
Earth among Alen, but in Heaven among fuperior Beings : And fo often are taken to exprefs

- - ptL . - -

words fhew, Luke xn. ii.fjxx. 2. Befidcj, the Apoftle's chief aim here being to fuisfy the
Ephefans, that they were not to be fubjeded to the Law oi J\hfej, and the Government of thoie
who rul'd by it, but they were called to be of the Kingdom of the Mefftah : It is not to be fuppofed,
that here where he fpeaks of Chrift's Exaltation to a Power and Dominion paramount to all other'
he fhould have an Eye to that little and low Govcinir.ent ol' the Jews, which it was hcnejtb
the Subje£fs of fo glorious a Kingdom as that of Jefus Chrill to fubmit themfelvcs to : .And this
the next words do farther enforce.

EP HESI Ai. S.

PARAPHRASE,

is his Body, which is compleated by him a-
lone ', from whom comes all that gives any
thing of Excellency and Perfection to any of
the Members of the Church : Where to be a
Jew or a Greek, circumcifed, or uncircumcifed,
a Barbarian or a Scythian, a Slave, or a Free-
man, matters not ; but to be united to him, to
partake of his Influence and Spirit is all in all.
And ^ you alio being dead in Trefpafles
and Sins, in which you Gentiles, before you
were converted to the Gofpel, v/alked accord-
to the State and Coniiitutioii of this

World,

TExr.

Which is his body, the
fulnefs of him that filleth
all in all.

And you hath he quick-
ned who where dead in
trefpaiTes and fiQs,

iV 0 r £ 5.

23 ^ WKistayLHy fulnefs, here is tak^n in a paffive Senfe, for a thingto be filled or compleated,
as appears by the follo'.ving words, of him that fi'lkth all in all, \. e. It is Chrift the Head who
perfefteth the Church, by fupplying and furnilhing all things to all the Members, to make
them what they are and ought to be in that Body. Sec ch. v. 18. Col. ii. 10. k iii. 10,
n.

I ■" Ki{/, And, gives us here the Thread of St. PatiT?, Difcourfe, which is impolhble to be
underftood without feeing the Train of it ; without that View it would be like a Rope of Gold
Duft, all the Parts would be excellent, and of Value, but would feem heaped together, without
Order or Conneftion. This And here, 'tis true, tics the Parts together, and points out the Con-
nexion and Coherence of St. PauPs Difcourfe ; but yet it Hands fo hr from ly^cl^rzv fet, in c. 20.
of the foregoing Chspter ; and avvi^anTninrz, quickned, v. 5. of this Chapter, which are
the two Verbs it copulates together ; that by one not acquainted with St. Paul's Stile,
it would fcarce be obfervcd or admitted ; and therefore it may not be amifs to lay it in its due
Light, fo as to be vifible to an ordinary Reader. St. Paul, v. 18 . .20. prays that the

Ephefans may be fo enlighten'd, as to fee the great Advantages they received by the
Gofpel: Thofe that he fpeciiies are thcfe; i. What great Hopes it gave them. 2. What an
exceeding Glory accompanied the Inheritance of the Saints. 3. The mighty Power exerted
by God on their behalf, which bore fome Proportion to that which he employ'd in the raifing
Chrill from the Dead, and placing him at his Riglit-hand : Upon the mention of which his
Mind being full of that glorious Image, he lets his Pen run into a Defcription of the Exaltati-
on of Chrift; which lafts to the End of that Chapter, and tJien reaffumcs the Thread of his
Difcourfe; which in fhort ftands thus, " I pray God that the Eyes of your Underlbndings
" may be enlighten'd, that yon may fee the exceeding great Po\ver of God, which is em-
*' ploy'd upon us who believe: [j(^7« t"i] correfponding to that Energy wherewith he raifed
" Chrift from the Dead, and feated him at h's Right Hand; for fo alfo h.is he raifed you
" who Vv-ere dead in TrefpafTes and Sins : Us, I fay, who were dead in Trefpafles and Sins
" has he quickened, and raifed together with Chrift, and feated together with him in his
" heavenly Kingdom. Tliis is in fhort the Train and Connexion of his Difcourfe from ch. i.
1 8. to ii. 5. tho it be interrupted by many incident Thoughts ; which, as his manner is, he en-
larges upon by the way, and then returns to the Thre.ul of his Difcourfe. For here again in
this firll Verfc of the fccond Chapter, we muft obfervc, th.u having mentioned their being

dead

EPHESl ANS.

TEXT. T> ARAPHRASE.

2 Wherein in time pnft ye World ", Conforming your felf to the Will

" the
Air,

Chap. 11.

Z^^t orthif world, Ic' and Plealurc of the Prince of the Power of the

dead in TrefpafTes and Sins, he enlarges upon that forlorn Eflate of the Gentiles before their
Converfion ; and then comes to what he defign'd, that God out of his great Goodnefs quickened,
raifed, and placed them together with Chrift in his heavenly Kingdom. In all which, it is plain,
he had more regard to the things he declared to them, than to a nice grammatical Conftrudion of
his Words: For 'tis manifeft, xj and, ver. i. and ;^ <z/?i, ver. 5. copulate aiuis^woTrtnio^ f/^zV'f<'«V,
with inA^ini'/ct} ver. 20. of the foregoing Chapter, with the two following words, ver. 6.
)y 7uwi))</!?s j^ ffiwiKfi^ffiif in i'Tra^vioK, and hath raifed up together, and hath made Jit together
in heavenly Places. St. Paul, to difplay the great Power and Energy of God fhew'd towards
the Gentiles, in bringing them into his heavenly Kingdom, declares it to be xji t cvi^y^ayt
proportionable to that Power wherewith he raifed Jefus from the Dead, and feated him at his
Right-hand : To exprefs the Parallel, he keeps to the parallel Terms concerning Chrift ; he fays,
chap. i. 20. iyti^yti autdv &k. r viK^ui/ ly Ika^tiv c* /'-^/a avtv iv lUf 'fTn^yjioK, raifirg him
from the dead, and fct him at his own right hand in heavenly places. Concerning the Gentile
Converts his words are, chap. ii. 5, 6. x^ "ovtih^ vytAi viKfif rtii t^^T^cof^utn cvvi^uoTioUa^ to)
•yeif^j K) cvviiyir^i )y <rvviyj,^Tiv tv «T«£^jt5/< ; And us being dead in trefpajjes, he hath qtiick-
ned together with Chrift, imd hath raifed us up together, and made us fit together in heavenly pla-
ces. It is alfo vifible, that C^ai you, ver. i. and y\fxa,i us, ver. 5. are both governed by the Verb
cvvi(uont'ir\(n, quicken'' d together, ver. 5. though the grammatical Conftruflion be fomewhat
broken, but is repaired in the Senfe, which lies thus, " God by his mighty Power raifed Chrift
" from the dead; by the like mighty Power, you Gentiles of Ephtfus being dead in TrefpafTes
" and Sins ; what do I fay, you of Ephefus, nay, us all Converts of the Gentiles being dead in
" Trefpafles, has he quicken'd and raifed from the dead: You Ephefians were dead in Trefpafles
" and Sins, in which you walked according to the Courfe of this World, according to the Prince
" of the Power of the Air, the Spirit that yet worketh in the Children of Difobedience ; and fo
" were we, all the reff of us who are converted from Gentilifm ; we, all of us, of the fame
" Stamp and Strain, involved in the fame Converfation, living heretofore according to the Lufls
" of our Flefli, to which we were perfectly obedient, doing what our carnal Wills and blinded
" Minds dircded us, being then no lefs Children of Wrath, no lefs liable to Wrath and Punifh-
" ment than thofe that remained ftill Children of Difobedience, /. e. unconverted ; but God,
" rich in Mercy, for his great Love wherewith he loved us, hath quicken'd us all, being dead in
" Trefpaffe.s, (for 'tis by Grace y^ are fived ) and raifed us, Iffc. This is St. Ptf;//'s Senfe drawn
out more at length, which in his compendious way of writing, wherein he crowds many Ideas
together, as they abounded in his Mind, could not eafily be ranged under Rules of Grammar.
The promifcuous Ufe St. Paul here makes of toe and you, and his fo eafy changing one into the
the other, plainly fhews, as we have already obferved, that they both Ib.nd tor the fame Ibrt of
Perfons, i. e. Chrillians, that were formerly Pagans, whofe State and Life, whilft they were
fuch, he here exprefly deicribes.

2 " 'A/ft'c may be obferved in the New Teflament to fignify the lafling State and Confli-
tution of Things, in the great Tribes or Collections of Men, confider'd in reference to t!ie King-
dom of God; whereof there were two moll eminent and principally intended, if 1 miil.ike
not, by the word cdmn, when that is ufed alone, and that is 0 vZv eui>v, this prefent World, which
is taken for that State of th; World wherein the Children of Ifrael w-ere his People, and m.ade
up hi; Kingdom upon Earth; the Gentilc; ;. e. all the other Nations of the World being in x
I Stat*

3^8

Chap. II.

E PH E S I A N S.

PARAPHRASE, TEXT

Air ''^ the Spirit that now yet poirefTes and *^°''^'"g ^° f\ P'-'.nce of

I • I r>\ -M f T>T u A' n the power of the air, the

works P in the Children or Dilobedience q. iphit that now worketh

Of which Number even we all having former- ji^ ^^^^ children of difobe-

ly been ^ lived in the Lufts of our Flelh, 'Among whom alfo we

fulfillinp- tlie Dcfires thereof, and of our blind- ^^i hnd our converfation

cd perv^erted Minds '. But t God who is ■",■ T kSfVul/iitV*

NOTES.

State of Apoflafy and Revolt from him, the profefled Vaflals and Subje<Els of the Devil, to whom
they paid Homage, Obedience and Worfhip : And aJuv (nr^av, the World to csme, i. e. the Time
of the Goipel, wherein God by Chriit broke down the Partition-Wall between ]t\v and Gentile,
and opened a way for reconciling the reil of Mankind, and taking the Gentiles again into his
Kingdom under Jefus Chrilf, under whofe Rule he had put it.

° In thefe Words St. Paul points out the Devil, the Prince of the revolted Part of the Crea-
tion, and Head of that Kingdom which flood in oppofition to, and was at War with the Kingdom
of Jcfus Chriit.

'•' '£f'ef>wi'7-©- is the proper Term whereby in the Greek is fignified the Pofreflion and Afling
of any Perfon by an evil Spirit.

'1 Children of Difohedience are thofc of the Gentiles, who continued Hill in their Apoftafy un-
der the Dominion of Satan, who ruled and adtcd them, and return'd not from their Revolt, de-
fcribed i?w/7. i. i8, k^c. into the Kingdom of God, now that Jefus Chrill had opened an Entrance
into it to all thofc who difobcy'd not his Call; and thus they were called, chap, v, vi.

3 ' 'E;/ oTf cannot fignify, Among Ji wborn we alfo all had our Converfation : For if tifieli, we,
ftands for either the converted Jews, or Converts in general, it is not true. If we Hand (as is
evident it doth) for the converted Gentiles, of what Force or Tendency is it for the Apoitle to
fay, We the converted Gentiles heretofore lived among the unconverted Gentiles ? But it is of
great Force, and to his Purpofe, in magnifying the free Grace of God to them, to fay. We of
the Gentiles, who are now admitted to the Kingdom of God, were formerly of that very fort of
Men in whom the Prince of the Power of the Air ruled, leading Lives in the Lulfs oi' our Flefh,
obeying the Will and Inclinations thereof, and lb as much expofed to the Wrath of God, as thofe
who ftill remain in their Apoilaiy under the Dominion of the Devil.

s This was the State that the'Gcntile World were given up to. See Rom. i. 21, 24. Parallel

to this third Verfc of this fccond Chapter, we have a Pafiage in ehap. iv. 17 20. of this fame

Epiftle, where y^Swf ^ -ni Konrd i^vn, even as the other Gentiles, plainly anfwers uoi^ 01 \017ni,
even as the others here; and iv ^th/otot? Tb voii ctDiziiv ia-Kova/Aoot ta J)a.voia., in the Vanity
of their Minds, having their Vnderfandings darkned, anfwers c^ t i>'h^fMcu< 'f ffufwoi tifxai'
•TnivvTii TO ^hAfjut-ni. 'T cnpyj)'; x^ r cf)aio:ui', in the Lt/Jis of our Flefh, fulfilling the Defires of
the Flcfi\ and of the Mind. He that compares thefe Places, and confiders that what is fiiid in the
fourth Chapter contains the Charadcr of the Gentile World, of whom it is fpoken, I hy, he
that reads and confiders thefe two Places well together, and the Correfpondency between them,
cannot dowbt of the Senfe I undcrftand this Veric in ; and that St. Paul here, under the Terms
we and our, fpeaks of the Gentile Converts.

4 ' 'O c/V, but, conncds this Verfe admirably well with the immediate preceding, which
makes the Parts of that incident Difcourfe cohere, which ending in this Verfe, St. Paul in the
beginning of ver. 5. takes up the Thread of his Difcourfe again, as if nothing had come be-
tween; though 0 ii but, in the beginning of this 4th Verfc, rather breaks than continues the
Stnfc of the whole. Sec Note, ver. i.

rich

EPHESl ANS.

TEXT. PARAPHRASE.

defircs of the flefh, and of
the mind ; and were by na-
ture the children of wrath,
even as others.

But God who is rich
in mercy, for his great
love wherewith he loved
us.

Even when we were
dead in fins, hath quick-
ned us together with
Chrift, (by grace ye are
faved)

And hath raifed us up
together, and made us fit
together in heavenly pla-
ces in Chrift Jefus.

That in the ages to
come he might fhcw the

rich in Mercy " , through his great Love
wherewith he loved us, Even us Gentiles who
were dead ^ jq TrefpafTes hath he quicken-
ed y, together with Chrift, ( by Grace ye are
faved ) And hath raifed ^ us up together with
Chrift, and made us Partakers in and with Je-
fus Chrift, of the Glory and Power of his hea-
venly Kingdom, which God has put into his
Hands, and put under his Rule: That in the
Ages 3 to come he might ihew the exceeding

NOTES,

3^9

Chap. II.

" Rieb in Mercy. The Defign of the Apoftle being in this Epiftle to fet forth the exceeding
great Mercy and Bounty of God to the Gentiles under the Gofpel, as is manifeit at large, ch. iii.
it is plain that »jtut< us, here in this Verfe, muft mean the Gentile Converts.

5 ^ Dead in Trefpajjes, does not mean here, under the Condemnation of Death, or obnoxious
to Death for our TranfgrefTions, but fo under the Power and Dominion of Sin, fo helplefs in that
State, into which for our Apoftacy we were deliver'd up by the jull Judgment of God, that we
had no more Thought, nor Hope, nor Ability to get out of it, than Men de.id and buri-
ed have to get out of the Grave. This State of Death he declares to be the State of Gentilifm,
Col. ii. 13. in thefe words; And you being dead in TrefpaJJes, and theVncircumciJion of your fiejh,
hath God quicken'd together with him, i. e. Chrilt.

y ^iickened. This quickening was by the Spirit of God given to thofe who by Faich in Chrift
were united to him, became Members of Chrift, and Sons of God, partaking of the Adoption,

by which Spirit they were put into a State of Life ; fee Rom. viii. g 15. and made capable, if

they would, to live to God, and not to obey Sin in the Lufts thereof, nor to yield their Members
Inftruments of Sin unto Iniquity ; but to give up themfelves to God, as Men alive from the Dead,
and their Members to God as Inftruments of Righteoufneli; as our Apoftle exhorts the converted
Romans to do, Rom.v'i. ii 13.

6 ■■= Wherein this r/7//;/.'^ confifts, may be feen, Rom. \i. \ 10.

7 ^ The great Favour and Goodnefs of God manifefts itfelf in the Salvation of Sinners in all Ages:
But that which moft eminently fcts forth the Glory of his Grace, was thofe who were iirft of all
converted from Heathenifm to Chriftianity, and brought out of the Kingdom of Darknefs, in
which they were as dead Men, without Life, Hope, or fo much as a thought of Salvation, or a
better State, into the Kingdom of God. Hence it is that he fiys, ch. i. 12. That zve Jl^ould be to
the Praife of his Glory who firjl believed. To which he fecms to have an Eye in this Verfe; the
firft Converfion of the Gentiles being a furprizing and wonderful EfFeft and Inftance of God's ex-
ceeding Goodnefs to them, which, to the Glory of his Grace, fhouldbe admired and acknowledg-
ed by all future Ages; and fo Paul and Barnabas fpeak of it, Acts xiv. 27. They rehearfed all that
Cod had done with them, and how he had opened the Door of Faith to the Gentiles. And fo James
and the Elders at Jerufalem, when they heard what things God had wrought by St. PauPs Mi-
nillry amongft the Gentiles, they glorified the Lord, Ads xxi. 19, 20.

B b b Riches

570

Chap. II.

EPHESIANS.

PARAPHRASE.

[■• Riches of his Grace in his Kindnefs towards us
8 through Chrift Jefas. For by God's Free
Grace it is that ye ^ are through Faith in
Chrift laved and brought into the Kingdom of
God ^^ and made his People, not by any
thing you did your felves to deierve it, it is the
Free Gift of God, who might, if he had fo
pleafed, with Juftice have left you in that for-
p lorn loft Eftate. That no man might have any
pretence of Boafting of himfelf, or his own

Works

rExr.

exceeding riches of his
grace in his kindnefs to-
wards us, through Chrift
Jcfus.

'For by grace are yc fa- ^
ved, through faith ; and
that not of your felves :
it is the gift of God :

Not of works, left any 9
man. fhould boaft :

N 0 r E s.

8 '' Te. The Change of zve in the foregoing Verfe, to ye here, and the like Change obfervable
V. I. & 5. plainly fhews, that the Perfons fpoken of under thefe two Denominations, are of the
fame kind, /. e. Gentile Converts; only St. Paul ever now and then, the more effeftually to
move thofe he is writing to, changes «v into jf, ^x\dit>ice verjd ; and fo makes, as it were, a little
fort of Diftinflion, that he may the more eniphrctically apply himfelf to them.

•^ Saved. He that reads St. Paul with Attention, cannot but obferve, that fpeakingof the Gen-
tiles, he ca'ls their being brought back again from their Apoftacy into the Kingdom of God, their
ht'mg faved. Before they were thus brought to be the People of God again under the Mijfiah,
they were, as they are here defcribed, Aliens, Enemies, without Hope, without God, dead in
'Trefpaffes and Sins ; and therefore when by Faith in Chrift they came to be reconciled, and to
be in Covenant again with God, as his Subjeds and liege People, they were in the way of Salva-
tion, and if they perfcvcred, could not mifs attaining of it, though they were not yet in aflual
Poficffion, The Apoftle, whofe aim it is in this Epiftlc to give them an high Senfe of God's ex-
traordinary Grace and Favour to them, and to raife their Thoughts above the mean Obfervances
■of the Law, fhews them that there was nothing in them ; no Deeds or Works of theirs, nothing
that they could do to prepare or recommend themfelves, contributed ought to the bringing them in-
to the Kingdom of God under the Gofpel; that it was all purely the Work of Grace, for they
•were all dead in Trefpaffes and Sins, and could do nothing, not make one Step or theleaft Motion
towards it. . Faith, which alone gained them Admittince, and alone opened the Kingdom of
Hea/en to Believers, W3s the fole Gift of God; Men by their natural Faculties could not attain to
it. 'Tis Faith which is the Source and Beginning of this new Life; and the Gentile World who
■were without Senfe, without Hope of any fuch thing, could no more help themfelves, or do any
thing to procure it themfelves, than a dead Man can do any thing to procure himfelf Life. 'Tis
God here does all ; by Revelation of what they could never difcover by their own natural Faculties,
he beftows on them the Knowledge of the Mcjfiah, and the faith of the Gofpel ; which, alfoon
as they have received, they are in the Kingdom of God, in a. new State of Life ; and being thus
quicken'd by the Spirit, may as Men alive work if they will. Hence St. Paul (iys, Rom. x.
Faith Cometh bj hearing, and heiring iy the Word of God ; having in the forCt;oing Verfes declared,
there is no believing without hearing, and no hearing without a Preacher, and no Preacher unlefs
hehefent, i.e. the good Tidings of Salvation by the Mclfiah, and the Doflrinc of Faith was not,
nor Could be known to any, bi.,t to thofe to whom God communicated it, by the preaching of
Prophets and Apoftles, to whom he revealed it, and whom- he fent on this Errand with this Dif-
covery. And thus God now gave Faith to the Ephcfians, and the other Gentiles, to whom he
fent St. Paul, and others his Fellow-Labourers, to beftovv on them the Knowledge of Salvation,
1 Rccon-

EPHESIANS. 571

NOTES.

Reconciliation, and Relloration into his Kingdom of the Melllah. All which, tho revealed by-
the Spirit of God in the Writings of the Old Teftament, yet, the Gentile World was kept wholly
Strangers from the Knowledge of, by the Ceremonial Law o'l Mofes, which was the Wall of Par-
tition that kept the Gentiles at a diftance, Aliens and Enemies; which Wall God now, according
to his gracious purpofe before the erefting of it, having broke down, communicated to them
the Doiflrine of Faith, and admitted them upon their Acceptance of it, to all the Advantages
and Privileges of his Kingdom; all which was done of his free Grace, without any Merit or
Procurement of theirs ; he zvas found of them who fought him not, and was made manifefl to them
that asked not after him. I defire him that would clearly undcrftand this ch. ii. of the Ephefians,

to read carefully with it, Rom. x. & i Cor. ii. 9— 16. where he will fee, that Faith is \vhollv

owing to the Revelation of the Spirit of God, and the Communication of that Revelation by
Men fen t by God, who attained this Knowledge, not by the Affilbncc of their own natural Parts,
but from the Revelation of the Spirit of God. Thus Faith we fee is the Gift of God, and with it,
when Men by Baptifm arc admitted into the Kingdom of God, comes the Spirit of God, which
brings Life with it : For the attaining this Gift of Faith, Men do or can do nothing; Grace
hitherto does all, and Works are wholly excluded; God himfelf creates them to do good Works,
but when by him they are made living Creatures in this new Creation, it is then cxpcftcd, that
being quickened, they fliould aft ; and from henceforwards Works are required, not as the meri-
forious Caufe of Salvation, but as a neceflary, indifpcnfible Qualification of the Subjefts of God'3
Kingdom under his Son Jefus Chrift ; it being impoffiblc that any one fliould at the fame time be
a Rebel and a Subjed too : And though none can be Subjeds of the Kingdom of God, but thofe
who continuing in the Faith that has been once beftow'd on them, fmcerely endeavour to conform
themfelvcs to the Laws of their Lord and Mafter Jefus Chrilt ; and God gives eternal Life to all
thofe, and thofe only that do fo; yet eternal Life is the Gift of God, the Gift of Free Grace»
fince their Works of fmcere Obedience afford no manner of Title to it ; their Righteoufnefs is im-
perfedl, i. e. they are all unrighteous, and fo deferve Death ; but God gives them Life upon the
account of his Righteoufnefs, vid. Rom. i. 17. the Righteoufnefs of Faith which is by Jefus Chrift;
and fo they are ftill faved by Grace.

Now when God hath by calling them into the Kingdom of his Son, thus quickened Men, and
they arc by his free Grace created in Chrift Jefus unto good Works, that then Works are requi-
red of them, we fee in this, that they arc called on, and preffed to wa/k worthy of God, who hath
called thcjn to his Kingdo7n and Glory, i Theff. ii. 12. And to the fame purpofe here, ch. iv. r.
Phil.\.2J- Col. I. 10 1 1 2. So that of thofe who are in the Kingdom of God, who are aflu-

ally under the Covenant of Grace, good Works are ftriftly required, under the Penalty of the
Lofs of Eternal Life; If ye live after the Flejh ye fhall die, but if through the Spirit ye mortify the
Deeds of the Body, ye JhaJl live, Rom. viii. 13. And {o Rom. vi. ii, 13. they are commanded to
obey God as living Men. This is the Tenor of the whole New Tellamcnt : The Apolhte Hea-
then World were dead, and were of their felvcs in that State not capable of doing any thiu'^ to
procure their Tranflation into the Kingdom of God; that was purely the work of Grace: But
when they received the Gofpel, they were then made alive by Faith, and by the Spirit of God ;
and then they were in a State of Life, and working and Works were cxpefled of them. Thus
Grace and Works confift without any difficulty ; that which has caus'd the Perplexity and feem-
ing Contradiftion, has been Mens miftake concerning the Kingdom of God : God in the Fiilnefs
of Time fct up his Kingdom in this World under his Son ; into which he admitted all thofe who
believed on him, and received Jefus the Mefliah for their Lord. Thus by Faith in Jefus Chrift
Men became the People of God, and Subjeds of his Kingdom ; and being by Baptifm admitted
into it, were from henceforth, during their continuing in the Faith, and Profeffion of the Gofpel
accounted Saints, the Beloved of God, the Faithful in Chrift Jefus, the People of God, fived'
ksc. for in thefe Terms, and the like, the Sacred Scripture fpeaksof them. And indeed thofe who
were thus tranflated into the Kingdom of the Son of God, were no longer in the dead State of
•the Gentiles ; but having paiTedfrom Death to Life, were in the State of the Living, in the way
to eternal Life ; which they were fure to attain, if they perfevcred in that Life which the Gofpel
required, r/z. Faith and flnccre Obedience. But yet this was not an actual Poffeffion of eternal

B b b 2 fjf

Chap. ir.

EPHESIANS.

PARAPHRASE. TEXT.

For we are his work-
manlhip, created in Chrift
Jefus unto good works,
which God hath before
ordained that we fhould
walk in- them.

Works or Merit. So that in this new State in
the Kingdom of God, we are, and ought to
look upon ourfelves, not as deriving any thing
from our felves, but as the mere Workman-
fhip of God created ^ in Chrift Jefus, to the
end we Ihould do good Works, for which he
had prepared and fitted us to live in them ^,

NOTE S,

Life in the Kingdom of God in the World to come ; for by Apoflacv or Difobedience, this, though
fomctimcs called Salvation, might be forfeited and loft; whereas he that is once pofleffed of the
other, hath aftually an eternal Inheritance in the Heavens, which fadeth not away. Thefe two
Confiderations of the Kingdom of Heaven fome Men have confounded and made one; fo that a
Man being brought into the firft of thefe, wholly by Grace without Works, Faith being all
that was required to inflate a Man in it, they have concluded that for the attaining eternal Life,
or the Kingdom of God in the World to come. Faith alone, and not good Works, arc required,
contrary to exprefs Words of Scripture, and the whole Tenor of the Gofpel : But yet not being ad-
mitted into that State of eternal Life for our good Works, 'tis by Grace here too that we are faved,
our Righteoufnefs after all being imperfect, and we by our Sins liable to Condemnation and Death :
But 'tis by Grace we are made Partakers of both thefe Kingdoms ; 'tis only into the Kingdom of
God in this World we are admitted by Faith alone without Works; but for our Admittance into
the other, both by Faith and Obedience, in a fincere endeavour to perform thofe Duties, all thofe
gccd Works which are incumbent on us, and come in our way to be performed by us, from the
time of our believing till oar Death.

lO '' JVorimaffJbip of God created. 'Tis not by virtue of any Works of the Law, nor in Con-
fideration of our fubmitting to the Mofaical Inftitiition, or having any Alliance with the Jewifh
Nation, that we Gentiles are brought into the Kingdom of Chrift; we arc in this entirely the
Workmanftiip of God, and are, as it were, created therein, framed and fitted by him, to the Per-
formance cf thofe good Works which we were from thence to live in ; and fo owe nothing of this
our new Being, in this new State, to any Preparation or Fitting we received from the Jewifh
Church, or any Relation we ftood in thereunto. That this is the meaning of the new Creation

under the Gofpel, is evident from St. P^/z/'s own explaining of it himfelf, 2 Cor. v. 16 18. viz.

That being in Chrift was all one as if he were in a new Creation ; and therefore from henceforth
he knew no body after the Flefh, /. e. he pretended to no Privilege for being of a Jewifh Race, or
an Obferver of their Rites; all thefe old things were done away ; all things under the Gofpel are
new, and of God alone.

<= This is conformable to what he fays, v. 5, 6. That God quickened and raifed the Gentiles,
that were dead in Trefpafies and Sins, with Chrift, being by Faith united to him, and partaking
of the fam.e Spirit of Life which raifed him from the Dead ; whereby, as Men brought to Life,
they were enabled (if they would not refift nor quench that Spirit) to live unto God in Righ-
teoufnefs and Holinefs, as before they were under the .^bfolute Dominion of Satan and their own
Lufts. I

SECT.

E PHESIANS.
SEC T. IV.

CHAP. II. II--- 22.

CONTENTS,

FRom this Dodlrine of his in the foregoing Section, that God
of his Free Grace, according to his Purpofe from the begin-
ning, had quickened and raifed the Convert-Gentiles, together with
Chrift, and feated them with Chrift in his heavenly Kingdom, St.
'^aul here in this Section draws this Inference to keep them from
Judaizing, that though they (as was the State of the Heathen
World) were heretofore, by being uncircumcifed, ftiut out from the
Kingdom of God, Strangers to the Covenants of Promile, with-
out Hope and without God in the World, yet they were by Chrift,,
who had taken away the Ceremonial Law, that Wall of Partition,
that kept them in that State of Diftance and Oppofition, now re-
ceived, without any fubjeding them to the Law of Mofes^ to be
the People of God, and had the fame Admittance into the King-
dom of God with the ^ews themfelves, with whom they were now
created into one new Man or Body of Men; fo that they were no
longer to look on themfelves any more as Aliens, or remoter off
from the Kingdom of God, than the 'Jews themfelves,

rEXT, PARAPHRASE.

" X^^^'^^^r^ remem- T IC 7 Herefore remember that ye who were
in time paffed Ge^ntiksln V V heretofore Gcntilcs, diilinguifh'd and
the flefh, who are called feparated from the Jews, who are circumcifed

uncircumcifion by that , /-«• t j '^uttj* i*

which is called the cir- ^Y ^ C^ircumciiion made With Hands in their

cumcifion in the flefh Flefti, by your not being circumcifed in your

.. "Tha/a'/l; time ye F^fh ^ Were at that time without all Know- „,

were without Chriit, be- ledge of the Mcffiuh, or any Expe^lation of

NOTE S,.

1 1 *" This Separation was fo great, that to a Jew the uncircumcifed Gentiles were counted fo
polluted and unclean, that they were not fhut out barely from their holy Places and Service, but:
from their Tables and ordinary Converfation. \

1 1

374

Chap. II.

E PH E S I A N S.

PARAPHRASE. TEXT.

Deliverance or Salvation by him s, Aliens
from the Commonwealth of Ifrael ^ , and
Strangers to the Covenants of Promife ^ , not
having any Hope of any fuch thing, and living
in the World without having the true God for
their God ^ , or they being his People. But
now you that were formerly remote and at a
diftance, are by Jefiis Chrift brought near by
his Death ' . For it is he that reconcileth
to the Jews, and hath brought us and

them, who were before at an irreconcilable Di-
ftance, into Unity one with another, by remo-
ving the middle-Wall of Partition »^ , that
kept us at a diftance. Having taken away the
Caufe of Enmity » , or Diftance between us.

ing aliens from the com-
monwealth of Ifrael, and
ftrangers from the cove-
nant of promife, having
no hope, and without
God in the world ;

But now in Chrift Je-
fus, ye who fomctimes
were far off, are made
nigh by the blood of
Chrift.

For he is our peace,
who hath made both one,
and hath broken down
the middle wall of parti-
tion between us }

Having abolifhcd in his
flelh the emnity, even the

»5

K 0 r E s.

12 8 That this is the meaning of being o/Z/i^cff/ Cl;ri/ here, Is evident from this, that what St.
Pau/ hys here, is-to fhew the different State of the Gentiles from that of the Jews, before the
coming of our Saviour.

»» Who were alone then the People of God.

' Covenants. God more than once renewed his Promife to Abraham, Ifaac and Jacob, and the
Children of IfraeJ, that upon the Conditions propofed he would be their God, and they Ihould be
his People.

^ 'Tis in this fenfe that the Gentiles are called ct5«o/; for there were few of them Atheifls in
our fen fe of the word, /. e. denying fuperior Powers; and many of them acknowledged one fu-
preme Eternal God; but, as St. Paul hys, Rom. i. 21. when they knew God, they glorified
him not as God, they owned not him alone, but turn'd away from him the invifible God, to
the Worfhip of Images, and the falfe Gods of their Countries.

13 ' How this was done the following words explain, and Col. ii. 14.

14 ■" 'Hf/.«v, Oar, in this verfe muft fignify Perfonsin thefame Condition with thofe hcfpeaks
to under the Pronoun vfxfii ye, in the foregoing verfe, or ejfe the Apoille's Argument here would
be wide, and not conclufive; but ye in the foregoing verfe inconteilably fignifies the Convert
Gentiles, and fo therefore muft n^uv in this verfe.

n See Col. i. 20.

15 » It was the Ritual Law of the Jews, that kept them and the Gentiles at an irreconcilable
diftance; fo that they could come to no Terms of a fair Corrcfpondence ; the Force whereof \vas
fo great, that even after Chrift was come, and had put an End to the Obligation of that Law,
yet it was almoft impolfible to bring them together ; and this was that which in the beginning
moft obftruftcd the Progrefs of the Gofpel, and difturbcd the Gentile Converts.

EPHESiANS. 37^

Chap. JI-

TEXT. PARAPHRASE. "^"^"^

Jaw of Commatxdments by abollfliina; ;P ;that part of the Law which

contained jn ordinances, rn t • n ' r> ^ -i^^t

connlted in politive Commands and Qrdmances,

NOrES.

F By abolijhivg. I'donot remember that the Law o^ Mofes, or any part of it, is by an aftual
Repeal any where abrogated ; and yet we are told here, and in other places of the New Teftament,
that it is tf^^/z)^^^. The want of a right nnderftanding of what this abolijhing Vfis, and how it
was brought about, has, I fufpeft, given occafion to the mifunderftanding of feveral Texts of
Sacred Scripture; I beg leave therefore to offer what the Sacred Scripture feems to me to fuggeft
concerning this Matter, till a more through Enquiry by fome abler Hand fhall be made into it.
AhcT the general Revolt and Apoftacy of Mankind, from the Acknowledgment and Worfliip of
the one only true invifible God their Maker, the Children o^ Ijrael, by a voluntary Submiffion to
■him, and Acknowledgment of him to he their God and fupreme Lord, came to be his People,
and he, by a peculiar Covenant, to be their King ; and thus erefted to himfelf a Kingdom in this
•World out of that People, to whom he gave a Law by Mcfes, which was to be the Law of the
Ij'raelites, his People, with a purpofe at the fame time, that he would in due feafon transfer this
his Kingdom in this World, into the Hands of the Meffiah, whom he intended to fend into the
•World, to be the Prince and Ruler of his People, as he had foretold and promifed to the Jews.
Into which Kingdom of his under his Son, he purpofed alfo, and foretold that he would admit and
incorporate the other Nations of the Earth, as well as thofe of the Pofterity of Abraham, IJaac^
and Jacob, who were to come into this his enhrged Kingdom upon new Terms that he Ihould then
propofe ; and that thofe, and thofe only, fhould from henceforth be his People. And thus it
came to pafs, that tho' the Law which was given by Mofes to the Ifraelites was never repealed,
and fo ceafed not to be the Law of that Nation; yet it ceafed to be the Law of the People and
•Kingdom of God in this World, becaufe the Jews not receiving him to be their King, whom God
had fent to be the King and fole Ruler of his Kingdom for the future, ceafed to be the People of
God, and the Subjefls of God's Kingdom. And thus Jefus Chrift by his Death entering into his ■
Kingdom, having then fulfilled all that was required of him for the obtaining of it, put an End to
the Law of Mofes, opening another way to all People, both Jews and Gentiles, into the Kingdom
of God, quite different from the Law of Ordinances given by Mofes, viz. Faith in Jefus Chrift,
by which, and which alone, every one that would, had now Admittance into the Kingdom of God,
by the one plain and eafy fimple Ceremony of Baptifm. This was that which, though it was
alfo foretold, the Jews underftood not, having a very great Opinion of themfelves, becaufe they
were the chofcn People of God ; and of their Law, becaufe God was the Author of it; and fo
concluded that both they were to remain the People of God for ever, and alfo that they were to
remain fo under that fame Law, which was never to be alter'd; and fo never underftood what was
foretold them of the Kingdom of the Meffiah, in refped of the ceafing of their Law of Ordinances,
and the Admittance of the Gentiles upon the fame Terms with them into the Kingdom of the
'Meffiah; which therefore St. Paul calls over and over againaMyftery, andaMyftery hiddenfrom
Ages.

Now he that will look a little farther into this Kingdom of God, under thefe two different
Difpenfetions of the Law and the Gofpel, will find that it was erefled by God, and Men were re-
call'd into it out of the general Apoilacy from their Lord and Maker, for the unfpeakable Good
and Benefit of thofe who by. entering into it, return'd to their Allegiance, that thereby they might
be brought nto a Way and Capacity of being reftor'd to that happy State of Eternal Life,
which thcv hsd loit in Adam, which it was impoffible they could ever recover whilll: they
rcmain'd Worfhippers and Vaffals of the Devil, and fo Outlaws and Enemies to God, in the
Kingdom,. ,ind under the Dominion of Satan; fince the moll byals'd and partial InclinAtion of
an iiitclligent Being, could never expedl that God fliould reward Rebellion and Apoftacy with

etern.ii

37^

Chap. II.

EPHES lANS.

NOTES.

eternal Happinefs, and talce Men that were aftually Vaflals and Adorers of his Arch-Enemy the
Devil, and immediately give them eternal Blifs, with the Enjoyment of Pleafures in his Prefence,
and at his Right- hand for evermore. The Kingdom of God therefore in this World, was, as it
were, the Entrance to the Kingdom of God in the other World, and the Receptacle and Place of
Preparation of thofe who aim'dat a fhare in that eternal Inheritance. And hence the People of
the Jews were called holy, chofen, and Sons of God ; as were afterward the ChrilHans called Saints,
Eledl, Beloved, and Children of God, &c. But there is this remarkable difference to be obferv'din
what is faid of the Subje£ls of this Kingdom, under the two different Difpenfations of the Law
and the Gofpel, that the Converts to Chriftianity, and Profeffors of the Gofpel, are often termed
and fpoke of as yI?E'^i, which I do not remember that the Jews or Profelytes, members of the Com-
monwealth, any where are : The reafon whereof is, that the Conditions of that Covenant where-
by they were made the People of God, under that Conftitution of God's Kingdom in this World,
was, Do this and live; but he that continues not in all thefe things to do them, fhall die. But
4he Condition of the Covenant whereby they become the People of God, in the Conftitution of
his Kingdom under the Meffiah, is, Believe and repent, and thou fhalt befaved, /. e. Take Chrift
for thy Lord, and do fincerely but what thou canft to keep his Law, and thou fhalt be faved.
In the one of which, which is therefore called theCovenantof Works, thoie who were aclually in
that Kingdom could not attain the cvcrlafting Inheritance : And in the other, called the Covenant of
Grace, thofe, who if they would but continue as they began, ;. e. in the State of Faith and Re-
pentance, /. e. in a SubmifCon to and owning of Chrift, and a fleddy unrelenting Refolution of
not offending againft his Law, could not mifs it, and fo might truly be faid to be faved, they being
in an unerring way to Salvation. And thus we fee how the Law of Mofes is by Chrift abolifhed
under the Gofpel; not by an adlual Repeal of it, but is fet afide, by ceafing to be the Law of the
Kingdom of God, tranflated into the hands of the MefGah, and let up under him; which King-
dom fo erefled, contains all that God now does or will own to be his People in this World. This
way 0^ abolijhing of the Law, did not make thofe Obfervanccs unlawful to thoie who before their
Converfion to the Gol'pel were circumcifed, and under the Law ; they were indifferent things,
which the converted Jews might or might not obferve, as they found convenient : That which
was unlawful and contrary to the Gofpel, was the making thofe ritual Obfervances neceffary to be
join'd with Faith in Believers for Juftification, as v/e fee they did, who, Acis xv. taught the Bre-
thren, that unlefs they were circumcifed after the manner of Mofes, they could not be faved; fo
that the nailing it to thrift's Crofs, Col. ii. 14. was the taking away from thenceforth all Obligati-
on for any one to be circumcifed, and to put himfelf under the Obfervances of the Law, to become
one of the People of God, but was no Prohibition to any one who was circumcifed before Con-
verfion to oblerve them. And accordingly we fee. Gal. ii. ii. that what St. /•/?/// blames in
St. Peter, was compelling the Gentiles to live as the Jews do : Had not that been in the Cafe, he
xvould no more have blam'd his Carriage at Juticcb, than he did his obferving the Law at Jeru-

falem.

The Apoftle here tells us what part of the Mofaical Law it was that Chrift put an End to by
his Death, li'c. r vquov t \v-nKuv c* JoyuaTi, the Law of Ccrtmandments in Ordinances; i. e.
the pofitive Injun£tions of the Law oi Mofes concerning things in their own nature indifferent,
which became obligatory meerly by vertue of a dircd pofitive Command ; and are called by St.
Paul in the parallel place', Col. ii. 14- x^^^yC^-^^" Toti J^iyuttTi, the Hand-zuriting of Ordinan-
ces. There were, befides thefe, contained in the Book of the \.^\\ oi Mofes, the Law_ of Nature,
or, as it is commonly called, the Moral Law, that unmoveable Rule of Right which is of perpe-
tual Obligation: This Jefus Chrift is fo far from abrogating, that he has promulgated it anew un-
der the Gofpel, fuller and clearer than it was in the Mofaical Conftitution, or any where elle ; and
by adding to its Precepts the Sanftion of his own Divine Authority, has made the Knowledge
of that Lav/ more eafy and certain than it was before ; fo that the Subjedsof his Kingdom where-
of this is now the Law, can be at no doubt or lofs about their Duty, if they will but read and con-
fider the Rules of Morality, which our Saviour and his Apoftles have deliver'd in very plain words
in the holy Scriptures of the New Tcftament.

that

EPHESIANS. .577

Chap. ir.

TEXT. PARAPHRASE. """"^

for to make in himfelf, of
twain, one new man, fo
making peace ;

And that he might re-
concile both unto God
in one body by the Crofs,
having ilain the enmity
thereby :

And came, and preach-
ed peace to you which
were afar off, and to them
that were nigh.

For through him we
both have an accefs by

that Co he might make q or frame the two,
viz, Jews and Gentiles, into one new Society
or Body of God's People, in a new Conflituti-
on under himfelf ^, fo making Peace between
them. And might reconcile them both to God,
being thus united into one Body in him by the
Crofs, whereby he deltroy'd that Enmity or
Incompatibility that was between them, by
nailing to his Crofs the Law of Ordinances
that kept them at a diftancc. And being come,
preach'd the good Tidings of Peace to you Gen-
tiles that were far off from the Kingdom of
Heaven, and to the Jews that were near, and
in the very Precindls of it. For it is by him

NOTES.

15 1 Make; the Greek word is Kr'ijy}, which does not always fignify Creation in a ftridt
Scnfe.

•• This, as I take it, being the meaning, it may not be amifs perhaps to look into the reafon
why St. Paul exprefles it in this more figurative manner, viz. to make in himfelf of twain one new
Man, which, I humbly conceive, was more fuitable to the Idea's he had, and {o were, in fewer
words, more lively and exprefs to his purpofe: He always has Jefus Chrifl in his Mind, as the
Head of the Church, which was his Body, from and by whom alone, by being united to him, the
whole Body and every Member of it receiv'd Life, Vigour and Strength, and all the Benefits of
that State; which admirably well fhews, that whoever were united to this Head, muft needs be
united to one another, and alfo that all the Privileges and Advantages they enjoy'd, were wholly
owing to their Union with, and adhering to him their Head; which were the two things that
he was here inculcating to the Convert Gentiles oi Ephefus, to fhew them, that now under the
Gofpel Men became the People of God, meerly by Faith in Jefus Chrift, and having him for their
Head, and not at all by keeping the Ritual Law of Mcfes, which Chrifl had aboliihed, and fo had
made way for the Jews and Gentiles to become one in Chrift, fince now Faith in him alone uni-
ted them into one Body under that Head, with the Obfervance of the Law; which is the mean-
ing offo making Peace. I hope this fingle Note here may lead ordinary Readers into an under-
ftanding of St. PauPs Stile, and by making them obferve the Reafon, give them an eafier Entrance
into the meaning of St. PauTs figurative Expreflions.

If the Nation of the Jews had owned and received Jefus the Mefliah, they had continued on as
the People of God; but after that they had Nationally rejeded him, and refufed to have him
rule over them, and put him to Death, and fo had revolted from their Allegiance, and withdrawn
themfelves from the Kingdom of God, which he had now put into the Hands of his Son, they
were no longer the People of God ; and therefore all thofe of the Jewifh Nation, who after that
would return to their Allegiance, had need of Reconciliation to be re-admitted into the Kingdom
of God, as part of his People, who were now received into Peace and Covenant with him upcsn
ether Terms, and under other Laws, than being the Pofterity of Jacob, or Obfervers of the Law
<£Mofes.

C c c that

378

Chap. IL

EPHESIANS.

PARAPHRAS E. TE Xf.

that we, both Jews and Gentiles, have accefs to
the Father by one and the fame Spirit. There-
fore ye Ephejidns^ though heretofore Gentiles,
now Believers in Chrift, you are no more Stran-
gers and Foreigners, but without any more ado
Fellow-Citizens of the Saints, and Domefticks
of God's own Family j Built upon the Founda-
tion laid by the Apoftles and Prophets, where-
of Jefus Chrift is the Corncr-ftone : In whom all
the Building fitly framed together, groweth
unto an holy Temple in the Lord : In which
even the Gentiles alfo are built up together
with the believing Jews, for an Habitation- of
God, through the Spirit \

NOTE S.

one Spirit unto the Fa-
ther.

Now therefore ye are 19
no more ftrangers and fo-
reigners, but Fellow-citi-
zens with the faints, and
of the houfhold of God:

And are built upon the 20
foundation of the Apoilles
and prophets, Jefus Chrift
himfelf being the chief
corner-ftone.

In whom all the build- 2i
ing fitly framed together,
groweth unto an holy tem-
ple in the Lord ;

In whom you alfo are 2Z
builded together for an ha-
bitation of God through
the Spirit.

22 = The Senfe of which Allegory I take to be this; It is plain from the Atteflatlon of the A-
poftles and Prophets, that the Gentiles who believe in Chrift are thereby made Members of his
Kingdom, united together under him their Head into fuch a well framed Body, wherein each
Perfon has his proper Place, Rank and Function to which he is fitted, that God will accept and
delight in them as his People, and live amongft them, as in a well-framed Building dedicated
and fet apart to him, whereof the Gentiles make a part, and without any difference put between
you, are fnamed in Equality, and promifcuoufly with the believing Jews, by the Spirit of
God, to be one People, amongft whom he will dwell, and be their Goi, and they fhall be liis
People.

SECT.

EPHESIANS. 57P

SECT. V. ^-

CHAP. III. I — 21.

CONTENTS.

THIS Seaion gives a great light to thofe foregoing, and more
clearly opens the Defign of this Epiftle : For here St. <^aul
in plain Words tells them, it is for preaching this Dodrine that
was a Myflery till now, being hid from former Ages, {viz.) that
the Gentiles Ihould be Co-heirs with the believing Jews and ma-
king one Body or People with them, Ihould be equally'Partakers
of the Promifes under the MefTiah, of which Myftery he by par-
ticular Favour and Appointment was ordained the Preacher.
Whereupon he exhorts them not to be difmayed, or flinch in the
leaft from the Belief or ProfeiTion of this Truth, upon his being
perfecuted and in Bonds upon that account. For his fufFering for
it, who was the Preacher and Propagator of it, was fo far from be-
ing a juft Difcouragement to them, from (landing firmly in the
Belief of it, that it ought to be to them a Glory, and a Confirma-
tion of this eminent Truth of the Gofpel, which he peculiarly
taught; and thereupon he tells them, he makes it his Prayer to God,
that they may be ftrengthen'd herein, and be able to comprehend
the Largenefs of the Love of God in Chrlft, not confined to the
Jewifh Nation and Conftitution, as the Jews conceited, but far
furpaffing the Thoughts of thofe who prefuming themfelves know-
ing, would confine it to fuch only who were Members of the Jew-
ilh Church, and Obfervers of their Ceremonies.

rEXT. PARAPHRASE,

' Y"^^ Jet; F ^ p • r y ^''''^'"s ^^ '^^ ' ' ^ ^^^^^ ^"^ ^

chriftfor you Gentiles; X ^ rnloner, upon account of the Gofpel of

Jefus Chrift, for the Sake and Service of you

NOTES,

1 t See Co/, iv. 3. 2 Tim. ii. 9, 10.

C c c 2 Gen-

58o

Chap. UL

EPHESIANS. '

PARAPHRASE. TEXT.

If ye have heard of 2
the difpenfation of the
grace of God, which is
given me to you-ward :

How that by revelati- 3
on he made known unto
me the myftery, (as I
wrote before in few words.

Whereby when ye read 4,
ye may underftand my
knowledge in the myftery
of Chrift)

Which in other ages 5
was not made known un-
to the fons of men, as it
is now revealed unto his

Gentiles " : Which you cannot doubt of,
f^nce ^* ye have heard of the Difpenfation of
the Grace of God, which was given to me in
reference to you Gentiles: How that by efpe-
cial Revelation he made known unto me in par-
ticular ^ the Myftery y , ( as I hinted to you
above, viz. ch. i. ^. By the bare reading where-
of ye may be affured of my Knowledge in this
formerly concealed and unknown Part of the
Gofpel of Chrift ^ :) Which in former Ages
was not made known to the Sons of Men, as
it is now revealed to his holy Apoftles and Pro-

NOTES.

« Sec Phi/, i. 7. Co/, i. 24,

2 ^ EAy., is fometimes an affirmative Particle, and fignilies in Greek the fame that Jiquldem
does in Latin, and fo the Senfe requires it to be underilood here ; for it could not be fuppofed
but the Epheftans, among whom St. Paul had lived fo long, muft have heard that he was
by exprefs Commiflion from God made Apoftle of the Gentiles, and by immediate Revelation
indrufted in the Dodrine he was to teach them, whereof this of their Admittance into the King-
dom of God purely by Faith in Chrift, without Chcumcifion and other legal Obfervances, was
one great and neceflary Point, whereof St. Paul was fo little fliy, that we fee the World rung
of it, AJ?s :xx\. 28. And if his Preaching and Writing were of a piece, as we need not doubt,
this Myftery of God's Purpofe to the Gentiles, which was communicated to him by Revela-
tion, and we hear of fo often in his Epiftles, was not concealed frem them he preach'd
to.

3 ^ Though St. Peter was by a vifion from God fent to Cornelius a Gentile, A8s x. yet we
do not find that this purpofe of God's calling the Gentiles to be his People equally with the Jews,
without any regard to CLrcumcifion, or the Alofaical Rites, was revealed to him, or to any other of
the Apoflles, as a Doftrine which they were to preach and publilh to the World : Neither indeed
was it needful that it fhould be any part of their Commiffion, who were Apoftles only of the
Circumcifion, to mix that in their iMeftage to the Jews, which ihould make them ftop their Ears
and refufe to hearken to the other parts o. the Gofpel, which they were more concerned to know
and be inftrufted in.

y See Co/, i. 26.'

4 ^ One may be ready to ask, to what Purpofe is this, which this Parenthefis contains here
concerning himfelf ; and indeed without having an Eye on the Dcfign of this Epiftle, it is pretty
hard to give an Acco int of it ; but that being carried in view, there is nothing plainer, nor more
pertinent and perfvvafivc than this here ; for what can be of more force to make them ftand firm
to the Doflrine which he had taught them, of their being exempt from Circumcifion, and the
Obfervances of the Law, if you have heard, and I afTure you in my Epiftle, that this Myftery of
the Gofpel was revealed in a particular manner to me from Heaven : The very reading of this is
enough to fatisfy you, that I am well inftrudled in that Truth, and that you may fafcly depend
upon what I have taught you concerning this Point, notwithftandingi am in Prifon for it, which
is a thing you ought to glory in, fince I fufier for a Truth wherein you are fo nearly concern'd ;
lee (b. vi. 19. I

phets

E PHESIANS.

581

Chap. III.

rEXT PARAPHRASE.

holy apoftles and prophets phets by the Spirit, VIZ. That the Gentiles

^That^'"the Gentiles Ihould be Fellow-HcIrs, be United into One Bo-

fhonld be fellow-heirs, dv, and partake of his Promife ^ in Chrift,

and of the fame body, and • • .t •1 j.u t i-. • ^u ...• ^ r

partakers of his promife jomtly With the Jcws ^ in the time ^ of

in Chriftby the Gofpel: the Gofpcl ; Of which Doctrine I in particular

„Ser:ccoSg"f.h: was made the Mmiftcr " according to the

gift of the grace of God free and gracious Gift of God, given unto me

NOTE S,

6 * The Promife here intended, is the Promife of the Spirit; fee Gal. iii. 14. which was not
given to any but to the People and Children of God; and therefore the Gentiles received not the
Spirit till they became the People of God, by Faith in Chrift, in the Times of the Gofpel.

'' Though the Jews are not cxprefly named here, yet it is plain from the foregoing Chapter,.
r. 1 1, &CC. that 'tis of the Union of the Gentiles with the Jews, and making with them one Body
of God's People, equally fharing in all the Privileges and Benefits of the Gofpel, that he is here
fpeaking; the fame which he teaches. Gal. iii. 26 29.

'^ A/A fni ivoLyyihi^i, fignifies here. In the time of the Gofpel, as // ay.^SvTia{ fignifies. In
the time of Uncirciimcifion, Rom. vii. ii. fee Note on Rom. vii. 5. The fame thing being inten-
ded here, which, ci>. i. 10. is thus exprefled ; Ti^at in the Difpenfation of the Fulnefs of Times, i.
c. in the time of the Gofpel, all things might be gathered together, or united, in Chrijl, or, by
Chrift.

7 «* Though he does not in exprefs words deny others to be made Minifters of it, for it neither
fuited his Alodefty, nor the Refpefl he had for the other Apoftles, fo to do, yet his Expreftion
here will be found ftrongly to imply it, efpecially if we read and confider well the two following
Verfes; for this was a neceflary Inftrudlion to one who was fent to convert the Gentiles, though
thofe who were fent to their Brethren the Jews were not appointed to promulgate it. This one
Apoftle of the Genlile.<;, by the Succefs of his preaching to the Gentiles the Atteftation of Mi-
racles, and the Gift of the Holy Ghoft, join'd to what Peter had done by fpecial Diredlion in the
Cafe oi Cornelius y would be enough in its due feafon to convince the other Apoftles of this Truth,

as we may fee it did, ^8s xv. and Gal. ii. 6, 9. And of what Confequence, and how much.

St. Paul thought the preaching of this Doftrine his peculiar Bufinefs, we may fee by what he fays.
ch. vi. 19, 20. where one may fee by the different Treatment he received from the reft of the A-
poftles, being in Bonds upon that account, that his preaching herein differ'd from theirs, and he
was thereupon, as he tells us himfelf, treated as an evil Doer, 2 Tim. ii. 9. The Hiftory where-
of we have, A8s xxi. 17. &c. as we have elfewhere obferv'd. And it is upon the account of his
preaching this Dodrine, and difplaying to the World this conceal'd Truth, which he calls every
where a hidden Myftery, that he gives to what he had preach'd the diftinguifhlng Title of my Gof-
pel, Rom. xvi. 25. which he is concerned that God fliould eftablifh them in, that being the chief
defign of his Epiftle to the Romans, as here to the Epheflans. The infiiling fo much on this, th:vt
it was the fpecial Favour and CommifTion of God to him in particular, to preach this Dodlrine
of God's purpofe of calling the Gentiles to the Word, was not out of Vanity or Boafting, but.
was here of great ufc to his prefent purpofe, as carrying a ftrong Reafon with it, why the Epbt'
fairs fhould rather believe him, to whom, as their Apoftle, it was made manifeft, and committed

to be preach'd, than the Jews, from whom it had been conceal'd, and was kept as a Myftery,
and was in it felf da^iy^lct^iV, infcrutable by Men, though of the beft natural Parts and En-
dowments.

E PH E S I A N S.

PARAPHRASE. TEXr.

by the effectual working of his Power, in hisfo
wonderful converting the Gentiles by my Prea-
ching ^; Unto" me, I fay, who am lels than
the leaft of all Saints, is this Favour given,
that I Ihould preach among the Gentiles the un-
fearchable Riches of Chrift f j And make all
Men s perceive how this Myftery comes now
to be communicated ^' to the World, which has
been concealed from all paft Ages, lying hid in
the fecret Purpofe of God, who frames and
manages this whole new Creation by Jefus
Chrift ' j To the intent that now under the

Gofpel

given unto me by the
effedlual working of his
power.

Unto me, who am lefs g
than the leaft of all faints •
is this grace given, that
I fhould preach among
the Gentiles the unfearch-
able riches of Chrift;

And to make all men g
fee, what is the fellowftiip
of the myftery which from
the beginning of the world,
hath been hid in God,
who created all things by
Jefus Chrift ;

To the intent that now

N 0 r E s.

« This feems to be the Energy of the Power of God which he here fpeaks of, as appears by what
he fays^of St. Peter, and of himfelf. Gal. ii. 8. 'O it!ifyiim.i n4^«y (ii krTro^Kriy i -t^ufjulf ivnp-
y^icn 3^ i.uoi Hi TO e9c»i. He that wrought efteftually in Peter to the Apoftlejhip of the Circumcifion
the jnme was mighty, or wrought effeSiually^ in me, as w'i?>«ct is here tranllated, of which his very
great Modefty could not hinder from fpeaking thus, i Col. xv. 9, 10. lam the leajl of the Apoftles
that am not meet to be called an Apojlle, becaufe I perfecuted the Church of God : But by the Grace
of God I am what I am, and his Grace which was bejlgwed upon me, was not in vain, but I laboured
more abundantly than they all; yet not I, but the Grace of God that was with me .- A Paflage very
fuitable to what he fays in this and the next Verfe.

8 '' i. e. That abundant Treafure of Mercy, Grace and Favour, laid up in Jefus Chrift not
only to the Jews, but to the whole Heathen World, which was beyond the reach of human Sa-
gacity to difcover, and could be known only by Revelation.

g All Men, i.e. Men of all forts and Nations, Gentiles as well as Jews.

9 ^ Tti H Koitavia, What is the Communication, i. e. that they may have light from me, to fee
and look into the Reafon and Ground of the Difcovery or Communication of this Myftery to them
now by Jefus Chrift, who is now exhibited to the World, into \yhofe .hands God had put the
Man.igemcnt of this whole Difpenilition. '

' To open our way to a right Senfe of thcfe words, tzJ tx -rnvrv. Kii^vv =0* Tjjy?, it will
be neceftliry in the hrft place to confidcr the Terms of it, and how they arc ufed by St.
Paul.

I. As to KTiT^VTJ, created, it is to be acknowledged, that it is the word ufed in Sacred Scrip-
ture to exprefs Creation in the Scriptural Senfe of Creation, i. e. making out of nothing ; but
yet that it is not always ufed in that Senfe by St. Paul, is vifible from the 15th Verfe of the
foregoing Chapter, where our Tranllators have rightly render'd ktijw make, and it would
contain a maniieft Abfurdity to render it there create, in the Theological Senfe of the word
create.

2, It is to be obferved that St. Paul often chafes to fpeak of the Work of Redemption by
Qi'rift as a Creation. Whether it were beciufc this was the chief end of the Creation, or
whether it were becaufe there was no lefs fcen of the Wifdom, Power and Goodncfs'of God
' in

E PH E S I A N S.

TEXT. PARAPHRASE.

unto the principalities Gofpel the manifold Wifdoni of God, in the

and Powers in heavenly j . j ^ r l • i i

places, might be known Ordering and managment of his heavenly

by the Church the mani- Kingdom, might be made known to Principa-

N 0 T E S.

in this, than in the firft Creation, and the Change of loft and revolted Man from being dead in
Sins, to Newnefs of Life, was as great, and by as great a Power, as at firft making out of nothing;
or whether it was becaufe the Avctyjc^tthaluaif, under Jefus Chrift, the Head mentioned, ch. i.
lo. was a Reftitution of the Creation to its primitive State and Order, which, ASls iii. 21. is
called ^;j^T5«?B7?&)f Wi'Tft'C, the Rejiitution of all things, which was begun with the preaching
of St. John Bnptijl, (who was the Elias that reftored all things. Mat. xvii. ii. /. e. opened the
Kingdom of Heaven to Believers of all Nations, Luke xvi. 16.) and is compleated in Chrift's
coming with his Saints in the Glory of his Father at the laft day. But whether fome or all of
thefe Conjeftures which I have mentioned be the reafonof it, this is certain, that St. P^/z/fpeaks
of the Work of Redemption under the name of Creation. So 2 Ccr. v. ij.Ifany one be in Chrifl,
Kouvi) Kj'iaii, he is a new Creature, or it is a ?iezv Creation. And Gal. vi. 15. In Chrijl Jefus
neither Circumcifmt availetb any thing, nor Vncircumcificn, but /.euvi) kiUk, the 7iezv Creaii-
»n.

'Tisthen to be confider'd of which Creation to Wktc kti^w, who created all things, is here
to be underftood. The Bufmefs St. Faul is upon in this place, is to ffiew that Gods Purpofe
of taking in the Gentiles to be his People under the Gofpel, was a Myllery unknown in former
Ages, and now under the Kingdom of the MeHiah committed to him to be preach'd to the
World.

This is fo manlfeftly the Defign of St. Paul here, that no body can miftake it. Now if the Cre-
ation of the material World, of this vifible Frame of Sun, Moon, and Stars, and heavenly Bodies,
that are over us, and of the Earth we inhabit, hath no immediate Relation, as certainly it hath
not to this Myftery, this Defign of God's, to call the Gentiles into the Kingdom of his Son,
it is to make St. Paul a. very loofe Writer and weak Arguer, in the middle of a Difcourfe which he
feems to lay much ftrefs on, and to prcfs earneftly on the Ephefans (for he urges it more than once)
to bring in things not at all to his purpofe, and are of no ufe to the bufinefs in hand. We cannoL
therefore avoid taking the Creation, and things created, here to be thofe of the new Creation,
(viz.) thofe of which the Kingdom of Chrift, which was this new Creation, was to be made up ;
and in that Senfe, to -tbivtv. KTiemiTi cPid 'Ijij» XeiS"?, who created all things !?y Jefus Chrift, is
a reafon to (hew why God kept his Purpofe of making the Gentiles meet to be Partakers of the
Inheritance of the Saints, or, as he exprelTeth it, ch. ii. 10. that they J}:iould be his IVorkman-
Jhip created in Chrift Jefus unto good Works, concealed from former Ages, viz. becaufe this new
Creation was in Jefus Chrift, and fo proper to be preach'd and publifti'd when he was come ; which
is ftrongly confirmed by the Words of the following Verfe, viz. that KOWm. its due time, by
this new piece of Workmanfhip of his, viz. the Church, ?night be ?.iade known the manifolJ Wifdom
of God. This taking in the Gentiles into the Kingdom of his Son, and after that the rc-alTuming
again of the Jews, who had been rejeded, St. P<^?/// looks on as fo great an Inftance, and Dif-
play of the Wifdom of God, that it makes him cry out, Rom. xi. 33. O the Depth of the
Riches both of the Wifdom and Knowledge of God, how uvfcarchalle are his Judgements, arJ hl^
Ways ^aft finding out I

Chnp.Jlf.

liti

EPHESIANS.

PARAPHRASE, ^EXT

Hties and Powers by the Church '% According fold wifdom of God,

NOTE S.

10 '' There be two things in this Verfe that to me make it hard to determine the precife Senfe
of it; Thefirft is, what is meant by Af^ii Sc 'd^Mciaui, Terms that fometimes in Sacred Scripture
fignify Temporal Magiftrates, and fo our Saviour ufes them, Luke xii. ii. and St. Paul, Tit. iii.
I. Sometimes for thofe who are veited with any Power, whether Men or Angels, fo i Cor. xv.
24. Sometimes for evil Angels, fo they are underflood, ch. \'i.\z. Sometimes they are underftood
of good Angels, fo Col. i. 16. Now to which of thefe to determine the Senfe here, I confefs my
ielfnot fufEciently enlighten'd. Indeed ivTUf iTr^pAvioK, in the things of his heavenly Kingdom,
would do fomething towards it, were it undoubtedly certain whether thofe words were in conftrufti-
on to bejoin'd toetf;^if &ci^tsfficuf, or to a-o^'ia.; i. e. Whether we are to underftand it of Prin-
cipalities and Powers in the Kingdom of Heaven, or of the Wifdom of God in the ordering of
that Kingdom : If the firrt of thefe, then 'tis evident they would fignify the heavenly Hoft of good
Angels employ'd in the Guard and Promotion of the Kingdom of Chrift. But the Knowledge
fpoken of here, as communicated to thefe Principalities and Powers, being only in Confequence
of St. Patdh preaching, 'tis not eafy to conceive, that the Revelation and CommifTion given to
St. Paul, for the declaring the Myilery of God's purpofe, to take the Gentiles into the Church,
was to the intent the Angels, either good or bad, fho ild be inftruded in this great and important
Truth, wherein the Wifdom of God fo much fhewed it felf; and that they fhould have no know-
ledge of it before nor otherwife. This is fo great a Difficulty, that it feems ftrongly to perfwade,
that the Principalities and Powers here mentioned are of this World; but againft this there lies this
obvious Objedlion, that the Magiftrates of the Heathen World did not much concern themfelves
in what St. Pi^a/ preached, nor upon his declaring that the Gentiles under the Meffiah, were to be
taken in to be the People of God, did in efteifl gather from the Church thus conftituted, any Ar-
gumentsof the Wifdom of God. If therefore I may venture my ,conje£lure, for Idarenot bepo-
fitive in a place that I confefs my felf not fully to underftand, I fhould take this to be the mean-
ing of it. The High-Priefts, Scribes and Pharifees, who arc the Rulers of the Jswifli Nation,
and ?lone pretend to any Authority in thefe Matters, deny the Converted Heathens to be the
People of God, becaufe they negle6> the Law and Circumcifion, and thofe other Rites, whereby
God has appointed thofe who are his People to be feparated from the reft of the World, and made
holy tohimfelf And fo far moft of the Converted Jews agree with them, that they will not al-
low the Converted Gentiles to be Members and Subjefts of the Kingdom of the jMeffiah without
being circumcifed, and fubmitting to the Laws and Ceremonies of the Jews, as the only Religion
and way of Worlhip wherein they can be allowed to be God's People, or be accepted by him.
Now, fays St. Paul, God of his fpecial Grace has commiffion'd me to preach to the World this
hidden Purpofe of God, of taking the Gentiles into the Kingdom of his Son, that fo by the
Church, confifting of Members who are God's People, without being circumcifed, or obferving
the other Mofa.'cal Rites, might, which the Jews could by no means conceive, now be made known,
and declared to the Leaders and chief of that Nation the manifold Wiidom of God, which is not,
as the Jews imagine, tied up to their own way, but can bring about his Purpofcs by fundry manners,
and in ways that they thought not of. This feems fuitable to the Apoftle's Words here; for though
the Jews were not hereby converted, yet, when urged by the Converted Gentiles, it fervcd to
ftop their Mouths, and thereby to confirm the Gentiles in the Liberty of the Gofpel. And thus
by the Church, to whom St. Paid {^ys. Col. i. 24. & ii- 2- God would now have made it mani-
fcft by his Preaching, is this Mvftcry made known to Principalities and Powers, /. e. the Rulers
and Teacheri of the jewifh Nation, the Saints, who were apprifed of it by St. Paufs preaching,
utping and manifefting it to them. And to this fenfe of this Paffige thefe two words, vvv noiv,
*r.d imhvTn.iyu'K'^ manifold, fcem wholly accommodated, /. e. no'-.v that the uncircumcifed Gentiles

believe

EPHESIAN'S.

TEXr. PARAPHRASE,

** According to the eter-
nal purpofc which he
purpofed in Chrifl Jefus
our Lord :

12 In whom we have
boldnels and acceis with
confidence by the faith oi
him.

1 3 Wherefore I defire that
ye faint not at my tribula-
tions for you, which is
your glory.

14 For this caufe I bow
my knees unto the Father
of our Lord Jefus Chrill,

1 5 Of whom the whole
family in heaven and

to that PrcdiTpofition ' of the Ages, or fcvc-
ral Difpeniations which he made in Chrifl: Jc-
fas our Lord; By whom zve have Boldnels and
Accefs to God the Father, with Confidence by
Faith ^ in him. Wherefore my Defire is,
that ye be not difmay'd by my prefent Affli-
ftion, which I fuffer for your fake, and is in
truth a Glory to you, that ought to raiie your
Hearts, and ftrengthen your Refolutions. Up-
on this account 1 bend my knees in Prayer to
the Father of our Lord Jefus Chrift ". From
whom the whole Family or Lineage both in
Heaven and Earth have their Denomination,
{cSiz.) Jefus Chrift, that is already in Heaven,

NOTE S.

believe in Chrift, and are by Baptifm admitted into the Church, theWifdom of God is mid?
known to the Jews, not to be tied up to one invariable Way and Form, as they perfwade themfelvcs^
but difplays it felf in fundry manners, as he thinks fit.

1 1 » Whether by alSm Ages, here, the feveral Difpenfations Mankind was under from firft to
laft, or whether the two great Difpenfations of the Law and the Gofpel, (for that ouuva are ufed
in the Sacred Scripture to denote theie, I think an attentive Reader cannot doubt) be here meant,
this feems vifibly the Senfe of the place, that all thefe Difpenfations, in the feveral Ages of the
Church, were all by the Pre-ordination of God's Purpofe regulated and conftituted in Chriltjcfuj
our Lord ; that is, with regard to Chrift, who was defigncd and appointed Lord and Head over all ;
which feems to me to anfwer 7a ttoVto K-nnvTi /id 'Iijya Xzi^S, IVbo created all things bs Jefus
Chrift, V. 9. ^ J J J

12 •" OTr/< hjTH, Faith of him, the Genitive Cafe of the Objeft, as well as of the Agent, isfo
frequent in Sacred Scripture, that there needs nothing to be faid of it.

1 4 " 'The Father cf our Lord Jefus Chrift, fet down a? it is in the beginning of this Verfe, join'd
to the defign of the Apoftle m this place, makes me think that the Senfe of it h plainly
which I have given of it, that I do not fee any difficulty can be made about it. In the foregoing
Chapter, f. 19. he tells the Convert-Gentiles o'i Ephefus, that now they believe in Chrift, they
are no longer Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Houfe-
hold of God ; here he goes on, and tells them they are of the Family and Lineage of God, being
jointly with Jefus Chrift, who is already in Heaven, the Sons of God: What could be of greater
Force to continue them ftedfaft in the Doflrine he had preach'd to them, and which he makes it
his whole Bufmefs here to confirm them in, [viz..) That they need not be circumcifcd and fubmic
to tlxe Law of Mofes, they being already by Faith in Chrift the Sons of God, and of the fame
Lineage and Family with Chrift himfclf, who was already by tnat Title po/Tefs'd of his Inheritance
in Glory ?

I I

I 2

Ddd

and

^S6

Chap. III.

E PHE S I ANS.

PARAPHRASE.

and Believers that are ftill on Earth, have all
God for their Father, are all the Sons of God.
That he would grant you, according to the
great Glory he defigned to you Gentiles, who
Ihould receive the Gofpel under the MelTiah «,
to be ftrengthened with Might by his Spirit in
the inward Man P; That Chrift may dwell in
your Hearts by Faith ; that you being fettled
and eftabhfhed in the Senfe of the Love of God
to you in Jcfus Chrift, May be able together
with all Chriftians to comprehend the Length,
and Breadth, and Height, and Depth of this
Myftery of God's Purpofe, of calling and ta-
king in the Gentiles to be his People in the
Kin2:dom of his Son '^ : And to underftand
the exceeding ^ Love of God, in bringing us
to the Knowledge of Chrift: That you maybe
tilled with that Knowledge, and all other Gifts,
with God's Plenty, or to that Degree of Ful-
nefs which is fuitable to his Purpofe of Muni-

TExr.

earth is named.

That he would grant 16
you according to the rich-
es of his glory, to be
ilrengthened with might
by his Spirit in the inner
man ;

That Chrill may ds^ell ^7
in your hearts by faith ;
that ye being rooted and
grounded in love,

May be able to compre- ' ^
hend with all Saint.s, what
is the breadth, and length,
and depth, and height;

And to know the love 19
of Chrift-, which pafleth
knowlege, that ye might
be filled with all the Kil-
nefs of God.

-NOTE S,

16 ° See this Senfe of this PafTage as given, CoL\. 27. and not much different, ch. i. 17,

P What the imvard Man fignifies, fee Rom. vii. 22. 2 Cor. iv. 16.

18 1 This Myftery being the Subjcdl St. Paul is here upon, and which he endeavours to mag-
nify to them, and eftablifh in their Minds, the Height and Breadth, {fc. which he mentions in
thefe words, being not apply 'd to any thing elfe, cannot, in good Senfe, be underftood of any
thing elfe.

19 ^ "Vij^Crt'/ABOTtK, exceeding, feems to be here a comparative Term, join'd to the Love of
God, in communicating the Knowledge of Chrift, and declaring it fuperior to fome other
thing, if you defire to know what he himfelf tells you on the fame occafton, Phil. iii. 8. viz..
To Circumcifion, and the other Ritual Inftitutions of the Law, which the Jews look'd on as
the Marks of the higheft degree of God's Love to them, whereby they were fanftified and fe-
parated to him from the reft of the World, and fecured .of his Favour. To which, if any
one will add \vhat St. F^/// fays on the fame Subjeft, Col. ii. 2, i^c. For his Bufinefs is the very
fame in thefe three Epiftles, he will not want Light to guide him in the Senfe of this place
here.

ficencc

E PHESIANS.

TEXr. PARAPHRASE.

Now unto him that is
able to do exceeding a-
bundantly above all that
we ask or thinic, accor-
ding to the power that
worketh in us.

Unto him be glory in
the Church by Chrift Je-
fus, throughout all ages.
World without end. A-
men.

ficence and Bounty towards you « . Now to
him that worketh in us by a Power * where-
by he IS able to do exceedingly beyond all that
we can ask or think ^ Unto him be Glory in
the Church by Chrift Jelus, throughout all
Ages, World without end. Amen.

NOTES.

« 'E/; mv -n '!rhy\oufxet n ^k, To all the Fulnefs of God ; the Fulnefs of Godv& Aich Fulnefs as
God is wont to beftow, /. e. wherein there is nothing wanting to any one, but every one is filled
to the utmoil of his Capacity. This I take to be the meaning of « j 773 TAwfftjf^ S^k ; and then
wwf Tihk^k'ixa. may be underftood, to fhew that it is not a Fulnefs of one thing, and an Empti-
nefs of another, but it is a Fulnefs of all thofe Gifts which any one ihall need, and may be ufeful to
him or the Church.

20 ' What Power that is, fee ch. i. 19, 20.

SECT. VI

CHAP. IV. I--- 16.

coNrENrs.

ST. 'T^aul having concluded the fpecial Part of his Epiftle with
the foregoing Chapter, he comes in this, as his manner is, to
piadicsil Exhortations. He begins with Unity, Love and Concord,
which he prcfles upon them upon a Confideration that he makes
ufe of in more of his Epiftles than one, u e. their being all Mem-
bers of one and the fame Body, whereof Chrift n the Head,

Ddd i

I there*

^'h. iV.

5
6

E PHE S I ANS.

PARAPHRASE. r E 1 r.

Therefore who am in Bonds upon account
of the Gofpel, befeech you to walk wor-
tny of the Calling wherewith ye are called,
With Lowlinels and Meeknefs, with Long-
fuiFering, bearing with one another in Love;
Taking care to prcferve the Unity of the Spi-
rit in the Bond of Peace, Confideringyour fclves
as being one Body, eniivcn'd and acted by one
Spirit, as aUb was your Calling in one Hope:
There is one Lord, one Faith, one Baptilrn,
One God and Father of you all, who is above
all, in the midft amongft you all, and in every
one of you. And to every one of us is made a
free Donation, according to that Proportion of
Gifts which Chrift has allotted to every one.
Wherefore the Plalmift faith, " JVhen he af-
c ended up on high^ he led Caplvity captive^ and
gave Gifts unto Men. (Now that he afcended,
what is it but that he delcended firft into the
lower Parts of the Earth ; He that delcended
is the fame alfo that afcended above all Hea-
vens, that there receiving the Fulnefs of Pow-
er, he might be able to fill all his Members ^' ).

Therefore the prifoner j
of the Lord, befeech
you that ye walk worthy
o[ the vocation where-
with ye are called.

With all lowiinefs and 2
meeknefs , with long-
fuftering, forbearing one
another in love ;

Endeavouring to keep ,
the unity of the Spirit in
the bond of peace.

There is one body, and a
one Spirit, even as ye arc
called in one hope of your
calling;

One Lord, one faith, c
one baptifm.

One God and Father of 5
all, who is above all, and
through all, and in you all

But unto every ane of ^
us is given grace accord-
ing to the meafure of the
gift of Chrift.

Wherefore he faith, S
when he afcended up on
high, he led captivity
captive, and gave gifts
unto men.

( Now that he afcen- 9
ded, what is it but that
he alfo defcended firft in-
to the lower parts of the
earth .?

He that defcended, is 10

N 0 r E s,

8 " Pfal. Ixvili. 1 8.

9, 10 w St. PauPs Argumentation in thefe two Verfes is skilfully adapted to the main Defign
of his Epiftle. The Convert- Gentiles were attacked by the Unconverted Jews, who were decla-
red Enemies to the Thoughts of a Mefliah that died : St. Paul to enervate that Objeftion of theirs,
proves by the Paffage out of the Pfalms, v. 8. that he muft die and be buried. Befides the unbe-
lieving Jews, fcvcrai of them that were converted to the Gofpel, or at leaft profcfTed to be fo, at-
tacked the Gcntile-Convcrts on another fide, perf.vading them, that they could not be admitted
to be the People of God in the Kingdom of the Mefliah, nor receive any Advantage by him,
unlcfs they were circumcifed, and put themfelves wholly under the Jewiih Conftitution. He had
faid a great deal in the three firft Chapters to free them from this Perplexity, but yet takes
occafion here to ofler them a new Argument, by telling them, that Chrift, the fame Jefus
that died, and was laid in his Grave, was exalted to the Right Hand of God above all the Hea-
vens, in the higheft State of Dignity and Power ; that he himfclf being filled with the
Fulnefs of God, Believers, who were all his Members, might receive immediately from him their
Head, a Fulnefs of Gifts and Graces, upon no other Terms, but barely as they were his Mem-
bers,

I And

EPHESIANS: 58^

TEXT, PARAPHRASE.

Ch. JV.

the fame nlfo that .ifcenced
up Eir above all heavens,
tliAt he might fill all
things)

And he gave feme, a-
pollles; -and fome, pro-
phets: and fome, evange-
lills : and Ibme, pallors
and teachers;

For the perfcfting of
the Hiint?, for the work
of the miniflry, for the e-
difying of the bodv of
Chrill;

Till we all come in the
unity of the faith, and of
the knowledge of the Son
of God, unto a perfcft
man, unto the meafure of
the ilature of the fulnefs
of Chriil:

That we henceforth be
no more children tofled
to and fro, and carried a-
"bout with every wind of
doftrine, by the Height of
men, and cunning crafti-
nefs, whereby they lie in
wait to deceive; '

But fpeaking the truth
in love, may grow up into
him in all things, which
is the head, even Chrill :

From whom the whole
body fitly joined together,
and compacted by that
which every joint fup-
plieth, according to the
effeftual working in the
meal'ure of every pait,
maketh increafe of the
body, unto the edifying
of it ielf in love.

And therefore he alone framing the Conftltutl-
o:i of his nesv Government, by his own Power,
and according to fuch a Mode], and luch Rules
as he thought beft, Making fome Apoftles, o-
thers Prophets, others Evangelifts, and others
Paftors and Teachers, putting thus together in
a fit Order and Frame, the feveral Members
of his new collefted People, that each in its
proper Place and Fundion might contribute to
the whole, and help to build up the Body of
Chriftj Till all cementing together in one
Faith and Knowledge of the Son of God, to the
fall State of a grown Man, according to that
meafure of that Stature which is to make up
the Fulnefs of Chrift : That we fhould be no
longer Children tofTed to and fro, and carried
about with every Wind of Dodrine by Men,
verfed in the Sleights of Cheating, and their
cunning Artifices laid in train to deceive. But
being fteddy in true and unfeigned Love, fhould
grow up into a firm Union in all things with
Chrift, who is the Head : From whom the
whole Body fitly framed together, and com-
pared by that which every Joint fupplies, ac-
cording to the proper Force and Fundion of
each particular part, makes an Increafe of the
whole Body, building it felf up in Love, or a
mutual Concern of the Parts '^.

NOTES,

' 76 ^ The Sum of all that St. Paul {^y 5 in this Figurative Difcourfe, is, That Chriftians, all
as Membe-s of one Body whereof Chrilt is the Head, fhould each in his proper Place, according
to the Gifts beflowed upon him, labour with Concern and goodwill for the Good and Increafe
of the Whole, till it be grown up to that Fulnefs which is to compleat it in Chriil Jefus. This
is in fhort the Senfc of the Exhortation contained in this Seflion, which carries a ftrong Infinu-
ation with it, efpecially if we take in the reft of the Admonitions to the End of the Epiftle, that
the Mofaical Obfervances were no part of the Eufinefs or Charafter of a Chriftian, but v/erc wholly
to be negleded and declined by the Subje^fts of ChrilVs Kingdom.

SECT,

E PHE Sly'NS.
SECT. VII.

CHAP. IV. 17 14.

CONTENTS,

IN this Section the Apoftle exhorts them wholly to forfake their
former Converfation, which they had paffcd their Lives in,
wniift they were Gentiles, and to take up that which became
them, and was proper to them, now they were Chriftians. Here
we may fee the Heathen and Chriftian State and Converfation de-
fcribed, and fet in oppofition one to the other.

PARAP HRASE.

THis I fay therefore, and teftify to yon,
from the Lord, that ye henceforth walk
not as the unconverted Gentiles walk, in the
Vanity of their Minds y, Having their un-
derftandings darkened, being alienated from
that Rule and Courfe of Life which they own
and obferve, who are the profeiTed Subje6ls
and Servants of the true God ^, through the
Ignorance that is in them, becaufe of the Blind-
neis of their Hearts ; Who being pad feeling,
have given themielves over to Lalcivioulhels,
to the committing of all Uncleanneis even be-
yond the Bounds of natural Defires ^. But
you that have been inftru6led in the Religion

NOTES.

TEKT.

THis I fay therefore,
and teftify in the
Lord, that ye henceforth
walk not ns other Gentiles
walk in the vanity of their
mind,

Having the underlland-
ing darkened, being alie-
nated from the love of
God, through the igno-
rance that is in them, be-
caufe of the blind nefs of
their heart :

Who being paft feel-
ing, have given themfelves
over unto lafcivioufnefs,
to work all uncleannefs
with greedinefs.

But yc have not fo

17 y This Vanity of Mind, if we look into Ho;;!, i. 21, Sec. we fliall find to be the Apoflati*
zing of the Gentiles from the true God to Idolatry, and in confequence of that, to all that profli-
gate way of Living which followed thereupon, and is there defcribed by St. Paul.

18 ' This Alienation was from owning Subjedion to the true God, and the Obfervance of
thofc Laws, which he had given to thofe of Alankind that continued and profeiTed to be his Peo-
ple; fee I'b. ii. 12.

ig ^ riA«3r«^»(jt, Covetoiijnejs, in the common Acceptation of the word, is the letting loofe

eur Dcfues to that which by the Law of JuHice wc have no Right to. But St. Paul in fome of

I his

23
24

EPHESIANS.

TEXT. PARAPHRASE.

learned Chrift ;

If fo be that ye have
heard him, and have been
taught by him, as the rruth
is in Jefus;

That ye put off concer-
ning the former convcrfa-
tion, the old man, which
is corrupt according to
the deceitful lulls :

And be renewed in the
fpirit of your mind ;

And that ye put on the
new man, which after
God is created in righte-
oufncfs and true holinefs.

of Chrift, have learned other things j If you
have been Scholars of his School, and have
been taught the Truth, as it is in theGofpelof
Jefus Chriil : That you change your former
Converfation, abandoning thofe decitful Lufts!
wherewith you were entirely corrupted : And
that being renewed in the Spirit of the Mind,
You become new Men •■', framed and fafhioned
according to the Will of God, in Righteouihefs
and true Holinefs.

NOTES.

his Epilllcs ufes it for intemperate and exorbitant Defires of carnal Pleafures, not confined vyithin
the bounds of Nature. He that will compare with this Verfe here, cb. v. 3. Co/, iii. 5. Ti>e^. iv.
5. I Cor. V. 10, II. and well confider the Context, Will find reafon to take it here in the Sen fe
I have given of it, or elfe it will be very hard to underftand thefe Texts of Scripture. In the
fame Senfe the learned Dr. Hammond underftands TMovi^ia., Rom. i. 29. Which tho perhaps the
Greek Idiom will fcarce juftify, yet the Apoftle's Stile will, who often ufes Greek Terms in the
full Latitude of the Hebrew Avords which they are ufually put for in tranflating, tho in the Gree.k:
ufe of them, they have nothing at all of that Signification, p.irticularly the Hebrew word 1?^2>
which fignifies Covetoulnefs, the Septuagint tranflate /tMtf3"f/5f , Ezek. xxx'ni ■^\ . In which Senfe
the Apollle ufes •nhzovzt.it here. In thefe and the two preceding Verfes, we have a Defcription
of the State of the Gentiles without, and their wretched and finful State whilft unconverted to the
Chriftian Faith, and Strangers from the Kingdom of God; to which may be added what is faid

oi x.\\tiQ Sinners of the Gentiles, ch. ii. u 13. Col. i. 21. ThcfT. iv. 5. Col. iii. 5 ■ 7.

Rom. ix. 30, 31.

2.| ^ What the OTi.>.euof a';-3f<UT^, the c/^' M^;? that is to be put ofF, is, andthexo/i'if ect'Sfiy-
rf@-, the nezu Man that is to be put on, is, may be feen in the oppolite Characters of good and
bad Men, in the following part of this, and in feveral other of St. Paul\ EpilUes.

39^

Ch. IV.

SECT.

E PH E S I AN X
SECT, VIII.

C H A P. IV. 25.— -V. 2.

CONTENTS.

AFTER the general Exhortation in the Clofe of the foregoing
Sedion to the Ephe/tans^ to renounce the old Courfe of Life
they led when they were Heathens, and to become perfectly new
Men, conformed to the holy Rules of the Gofpel, St. ^7^^;// defcends
to Particulars^ and here in this Sedion prefles feveral Particulars of
thofe great focial Virtues, Juftice and Charity, &c.

S7
fi8

PARAPHRASE,

WHerefore putting away Lying, let every
Man fpeak Truth to his Neighbour;
for we are Members one of another. If you
meet with Provocations that move you to An-
ger, taJce care that you indulge it not fo far,
as to make it fmful : Defer not its Cure till
Sleep calm the Mind, but endeavour to recover
your felf forthwith, and bring your felf into
Temper; Left you give an Opportunity to the
Devil to produce fome Mifchief by your Difor-
der. Let him that hath ftole, fteal no more,
but rather let him labour in fome honeft Cal-
ling, that he may have even wherewithal to
relieve others that need it. Let not any filthy
Language, or a misbecoming Word, come out
of your Mouths, but let your Difcourfe be
pertinent to the Occafion, and tending to Edi-
fication, and fuch as may have a becoming
Gracefulnefs in the Ears of the Hearers. And
grieve not the Holy Spirit of God, whereby yc

TExr.

WHerefore putting a-
way lying, fpeak
every man truth with his
neighbour : for we arc
members one of another.

Be ye angry and fin
not : let not the fun go
down upon your wrath :

Neither give place to
the devil.

Let him that ftole,
fteal no more : bu,t rather
let him labour, ivorking
with his hands the thing
which is good, that he
may have to give to him
that needeth

)rrup

of your mouth, but that
which is good to the ufe
of edifying, that it may.
minifter grace unto the
hearers.

And grieve not the ho-
ly Spirit of God, where-

Let no corrupt com-
munication prroeed out

arc

EPHESIANS.

TEXr. PARAPHRASE.

393

Ch. IV.

by ye are fcaled unto the
day of redemption.

3' Let all bittcrnefs, and
wrath, and anger, and
clamour, and evil fpeak-
ing be put away from you,
with all malice.

32 And be ye kind one to
another, tender-hearted,
forgiving one another, e-
ven as God for Chfifts
fake hath forgiven you.

1 Be ye therefore follow-
ers of God, as dear chil-
dren;

2 And walk in love, as
Chrift alfo liath loved us,
and hath given himfelf
for us, an offering and a
facrifice to God for a
fwcct fmelling favour.

are fealed ^ to the day of Redemption. Let
all Bitternefs, and Wrath, and Anger, and
Clamour, and Evil-fpeaking, be put away
from you, with all Malice. And be ye kind
one to another, tender-hearted, forgiving one
another, even as God for Chrift's fake hath for-
given you. Therefore as becomes Children
that are beloved and cherifhed by God, pro-
pofe him as an Example to your felves, to be
imitated ; And let Love condud and influence
your whole Converfation, as Chrift alfo hath lo-
ved us, and hath given himfelf for us, an Of-
fering, and an acceptable Sacrifice ^ to God.

NOTES.

30 ^ Sealed; i. e. have God's Mark fet upon you that you are his Servants, a Security to you,
that you (hall be admitted into his Kingdom as fuch, at the Day of Redemption, /. e. at the Re-
furredlion, when you fhall be put in the adlual Pofleffion of a Place in his Kingdom, among
thofe who are his, whereof the Spirit is now an Earned; fee Note ch. i. 14.

2 ^ Of a Jiveet fmelling Savour, was, in Scripture-phrafe, fuch a Sacrifice as God accepted,
and wasplcafed with ; fee Gen, viii. 21.

J-

E e e

SECT.

3P4 EPHESIANS.

SECT. IX.

Chap. V.

CHAP. V. 3 — 20.

CONTENTS.

TH E next fort of Sins he dehorts them from, are thofe of In-
temperance, efpecially thole of Uncleannefs, which were fo
familiar, and lb unreftrain'd amongft the Heathens.

PARAPHRASE. TEXT.

BU T Fornication and all Uncleannefs, or ]^ ^ T ^r^^^,^ and 3
exorbitant Defires in venereal Matters % covetouinefs, let it not

ict It not be once named amongft you, as be- ^:„;-Vcr',hSuf

cometh

NOTES.

- '^ The word in the Greek is -TrMiVi^'ict, which properly fignifies Covetoufnefs, or .in intem-
perate un^overn'd Love of Riches : But the chafte Stile of the Scripture makes ufe of it to exprefs
the letting loofe of the Defires to irregular Venereal Plealures, beyond what was fit and right.
This one can hardly avoid being convinced of, if one confiders how it flands join'd with thefe
fort of Sins, in thofe many places which Dr. Hammo7id mentions in his Notes on Rom. i. 29. &
ch. iv. V. 19. of this Epiflle, & r. 5. of this ch. v. compared with this here, they are enough to
latisfy one what -^T-Agore^ia, Covetoufnefs, means here ; but if that fliould fail, thefe words. Let
it 7:ot be ovce natned among/} you, ai becometh Zaints, which is fiibjoincd to Covetoufnefs, puts it
paft doubt ; for what Indecency or Misbecomingnefs is itamongll Chriftians to name Covetoufnefs;
rrMoti'ltt therefore muft fignify the Title of Sins that are not fit to be named amongft Chrifti-
ans fo that tpxou. dv^.^r'^u. li ^KioxilU, fcem not here to be ufed Definitively for fcveral forts of
Sin's, but as two names of the fame thing explaining one another; and fo this Vcrfe will give
us a true Notion of the word Tir^vact in the New Teftament, the want whereof, and taking it to
mean Forniaiticn in our Englifh Acceptation of that word, as Handing for one diftinft Species of
■ Uncleannefs, in the natural Mixture of an unmarried Couple, fecms to me to have perplexed the
Meaning of feveral Texts of Scripture ; whereas taken in that large Senfe which J.y^^fotx Sc
aAeoi'i^ldfeems here to expound it, the Obfcurity which follows from the ufual Notion of Forni-
cati'on,''applv'd to it, will be removed. Some Men have been forward to conclude from the A-
poftle's Letter to the Convert Gentiles oi ylntioch, Afts xv. 28. wherein they find Fornication
loinM with two or three other Adions; that fimple Fornication, as they call it, was not much
diftant. if at all, from an indifferent A61ior. ; whereby I think they very much confounded the
Meanin" of the Text The Jews that were converted to the Gofpcl, could by no means admit,
that thofe of the Gentiles who retained any of their ancient Idolatry, tho they profellcd Faith in
Chrift, could by no means be received by them into the Communion of the Gofpel, as the Peo-
ple of G,od under the Mcfliah ; and fo far they were in the right, to mike fure of it, that they had
TiflvVenounted Idolatry ; the Gencr.ility infixed on it, that they Ihould be circumcifed, and fo by
fubinittin^to the Ol.fervancesof the Law, give the fame Proof that Profelytcs were wont to do,
that they were pf rfedly clear from all Rcm.iin^ of Idolatry. This the Apolllcs thought more than
vv-s necefiarv ; but eating of things latrificcd to idols, and Blood, whether let out of the Animal,

EPHESIANS.

text: paraphrase.

Neither filthinef?, nor
foolifh t liking, nor jefting,
which are not convenient :
but rather giving ok
thanks.

For this ye know, that
no whoremonger, nor un-
clean Perfon, nor cove-
tous man who is an Idola-
ter, hath any inheritance
in the Kingdom of Chrift,
and of God.

Let no man deceive
you with vain words :
for becaufe of thefe

comcth Saints: Neither Filthincls, nor foolifli-
Talking, nor Plcafkntry of Diicourle of this
kind, which are none of them convenient, but
rather giving of Thanks. For this you are
throughly inftrucled in, and acquainted with,
that no Fornicator, nor unclean Pcilbn, nor
leud lafcivious Libertine in llich Matters, who
is in truth an Idolater, fhall have any part in the
Kingdom of Chrilt, and of God. Let no Man
deceive you with vain empty talk ^ ; thcle
things in themfelves are highly offenlivc to

NOTE S.

or contained in it, being ftrangled ; and Fornication in the large Senfe of the word, as it is put
for all forts of Uncleannefs, being the prefumcd Marks of Idolatry to the Jews, they forbid the
Convert-Gentiles, thereby to avoid the Offence of the Jews, and prevent a Separation between
the ProfefTors of the Golpe! upon this account. This there:'"ore was not given to the Convert-
Gentiles bv the Apoftles of the Circumcifion, as a ftanding Rule of Morality requir'd by the Gof-
pcl; if that had been the Dcfign, it muft have contained a great many other Particulars ; what
Laws of Morality they were under as Subjefts of Jefus Chrill, they doubted not but St. Paul
their Apoftle taught and inculcated to them : All that they inilruded them in here, was ncccflary
for them to do, fo as to be admitted into one Fellowfhip and Communion with the Converts of
the Jewifh Nation, who would certainly avoid them, if they found that they made no Scruple
ot thofe things, but pradVifed any of them. That Fornication, or all forts of Uncleannefs, were
the Coniequence and Concomitants of Idolatry, we lee, Rom.'i. 29. and 'tis known werefiivour-
ed by the Heathen Worlliip ; and therefore the Pradlice of thofe Sins is every where fet down, as
the Charafteriftical Heathens Mark of the Idolatrous Gentiles, from which Abominations the fcws,
both by their Law, Profeflion, and general Pr.aftice, were Strangers; and this was one of thofe
things wherein chiefly God fevered his People from the Tdolatrous Nations, as may be ken, Lez'.
xviii. 20. And hence I think that rrKiovi^'tA, ufed for licentious intemperance in unlawful and
unnatural Lulls, is in the New Teifament called Idolatry, and TAs3i4«77ff, an Idolater; fee
I CV. V. II. C>/. iii. 5. Ep/r. v. 5. as being the fure and undoubted Mark of an Heathen and
Idolater.

6 ' One would guefs by this, that as there were [ews who would perfwade them, that it
was necefl'ary tor all Chriftians to be circumcifcd, and obfcr/e the Law of Mofes, fo there were
others who retained fo much of their ancient Heathenifm, as to endeavour to make them believe,
that thofe Venereal Abominations and UncleannefTes, were no other than what the Gentiles
elleemod them, barclv indifferent Adions, not ofFcnlive to God, or inconfillent with his Wor-
fliip, but only a p.>rt of the peculiar and poii five Ceremonial Law of the Jews, whereby they
dillinguilhed themfelves- from other People, and thought themfelves holier than the rell of the
World, as thcv did bv their Diifindions of Food into clean and unclean, thefe Acflions being
in' themfelves 'as indifferent as thofe Meats, which the Apollle confutes in the following
words.

Ee e 2 God,

1 1

EPHE SUNS.

PARAPHRASE. TEX'f.

tilings Cometh the wrath
of God upon the children
of difobedience.

Be not ye therefore 7
pnrtakers with them.

For ye were fometimes 8
darknels, but now are ye
light in the Lord: walk
as children of light,

(For the fruit of the q
Spirit is in all goodnefs,
and righteouinefs, and
truth)

Proving what is accep- lo
table unto the Lard.

And have no fellow-
fliip with the unfruitful
works of darkncfs, but
rather reprove them.

For it is a fhame even
to fpeak of thofe things
\vhich are done of them
in fecrct.

But all things that are
reproved, are made ma-
nifeft by the light : fo^r

God, and are that which he will bring the
Heathen World (who will not come in and
liibmit to the Law of Chrift) to Judgment
for g. Be ye not therefore Partakers with
them. For ye were heretofore in your Gentile-
State, perfeclly in the dark ^, but now by
believing in Chrift, and receiving the Gofpel,
Light and Knowledge is given to you ^, walk
as thofe who are in a State of Light (For the
Fruit of the Spirit is in all Goodnefs, Righte-
oufnels and Truth ^ ) Praclifing that which
upon Examination you find acceptable to the
Lord. And do not partake in the fruitlefs Works
of Darkncfs ^ ; do not go on in the Pradlice
of thofe Ihameful Actions, as if they were in-
different, but rather reprove them. For the
things that the Gentile-Idolaters "^ do in fe-
crct, are io filthy and abominable, that it is a
fhame fo much as to name them. This you
now fee, which is an Evidence of your being
cnlighten'd, for all things tliat arcdiicovered to
be amifs are made manifeft by the Light ; for

NOTE S.

t ChUiiren of Dlfibedietice, here, znAch. ii. 2. $c Col. iii. 6. are plainly the Gentiles, who rc-
fusM to come in and fubmit thcmfelves to the Gofpel, as will appear to any one who will read
thefe Places and the Contexts with Attention.

8 ^ St. Paul, to cxprefs the great Darknefs the Gentiles were in, calls them Darknefs it
fclf.

' Which is thus exprefTcd, CoI.\. 12,13. Giving Thanh to the Father, who hath made us meet
to be Pcrtaken of the Inheritance of his Saints in Light, zoho hath delivered us from the Power of
Darknefs, and tra^fated us into the Kingdom of his dear Son. The Kingdom of Satan over the
Gentile- World, was a Kingdom of Darknefs ; fee Eph. vi. j 2. And fo \vc fee Jefus is pronounced
by Simeon, a Light to lighten the Gentiles, Luke Ii. 32.

9 ^ This Parcnthefis ferves to give us the literal Scnfc
in this Allegorical Diicourfc of Light.

11 ' Thcfe Deeds of the unconverted Heathen who remained in the Kingdom of Darknefs, arc
thus expreficd by St. Paul, Rom. vi. 21. H'hut fruit had sou then in thcfe things zvherenf you are
n.vj ajha/ned, for the end of thofe things is Death?

1 2 ■' That by them here are meant the unconverted Gentile?, is ^o villble, that there neci.- no-
tlilBg to be laid to jullify thi IntcrprcMtioa of the word.

what-

fc of all that is here required by the Apo.^le

EPHESIANS.

TEXT. PARAPHRASE."

whatfoever doth make
manifell, is light.

14 Wherefore he faith,
awake thou that fleepeft,
and ariie from the dead,
and Chrift fhall give thee
light.

15 See then that ye walk
circumfpedlly , not as
fools, but as wife,

16 Redeeming the time,
.becaiife the days are evil.

1 7 Wherefore be ye not
imwifc, but undcrHand-
ing what the will of the
Lord is.

18 And be not drunk with
wine, wherein is excefs;

whatfoever fhcws them to be fuch is Light ".
Wherefore he faith, awake thou that fleepeft,
and arife from the dead, and Chrift Ihall give
thee Light. Since then you are in the Light,
make ufe of your Eyes to walk exadly in the
right way, not as Fools, rambling at Adven-
tures, but as wife, In a fteddy right chofcn
Courfe, fecuring your leivcs o by your pru-
dent Carriage, from the Inconveniencies of
thofe difficult times, which threatned them
with Danger. Wherefore be ye not unwifc,
but underftanding what the Will of the Lord
is. And be not drunken with Wine, wherein
there is Excels Fj feck not Diverfion in the

391

CLip. V.

17
18

NOTE S.

13 " See 7^^// iii. 20. The ApofUe's Argument h^rC, to- keep the Epheftar.-Qonv&Yts frona
being miflcd by thofe that would perfwade them, that the Gentile-Jmpurities were indifferent Acti-
ons, was, to (hew them that they were now better enlightened; to which purpofe, z\ 5. he tells
them, that they knou; that no fuch Perfon hath any Inheritance in the Kingdom of Chrill or of
God. This he tells them, v. 8, &c. was Light which they had received fro.m the Gofpel, which
before their Converfion they knew nothing of, but were in perfedl Darknefs and Ignorance of it ;
but now they were better inllruifled, and (xw the difference, which was a fign of Light, and there-
fore they (hould follow that Light which they had received from Chriil, who had raifed them from
among the Gentiles, (who were fo far dead, as to be wholly infenfible of the evil Courfe and Stite
they were in) and had given them Light, and a Profoed into a future State, and the Way to at-
tain everhating Happinefs.

16 ° St. Prfz// here intimates, r. 6. that the unconverted Heathen thev lived among, would be-
forward to tempt them after their former lewd diffolute Lives ; but to keep thcin from any Ap-
proaches that way, that they have Light now by the Gofpel, to know that fuch Actions are pro-
voking tc God, and will find th€ Effedts of his Wrath in the Judgments of the World to come.
All thofe Pollutions, fo familiar among the Gentiles, he exhorts them carefully to avoid, but ye£-K)
take care , by their prudent Carriage to the Gentiles they lived amongll, to give them. no Offence,
that fo they might efcape the Danger and Trouble that otherwife might arife to them from the In-
temperance and Violence of thofe Heathen Idolaters, whofc fhameful Lives the Chriiti.m Pradicc
could not but reprove. This feems to be the meaning of redeeming thf Time here, which, Co/.
iv. 5. the other place where it occurs, fccms fo ir<;-'.nifcitly to confirm and give Light to. If this
te not the Senfc o^ redeeming the Time here, I muft own my felf ignorant of the prccife Meaning
ef the Phrafe in this place.

l3 P St. Pj;,'/ dehorts them from Wine, in a too free ufe of it, becaufe therein is Excefs ; the
Greek word is a-^Tiu, wh-ch may fign'fv- Luxury or Dijfoluteneji ', i. e. that Drinking is no
Friend to Contincncy and Cliallity, but gives tip tlie Rcin.s to Lull and Unclcannefs, the Vice
>ie had been w.irning them againfi : Or atutju. may fignify Intemperafice iud D^/trJer, oppofite to
thjt fobcr and i'ludcnt Demeanour advifcd in redeeming the Time.

noily

»p

EPHES lANS.

PARAPHRASE. TEXT.

nolfy and intemperate jollity of Drinking;
But when you are dilpofed to achearful Enter-
tainment of one another, let it be with the
Gifts of the holy Spirit that you are filled with,
ringing Hymns, and Plalms, and Ipiritual
Songs among yourlelves ; this makes real and
folid Mirth in the Heart, and is Melody vvell-
pleafing to God himfelf; Giving Thanks al-
ways for all things, in the Name of our Lord
Jelus Chrift, to God and the Father.

but be filled with the
Spirit.

Speaking to your felves jq
in pfilras and hymns,
and fpiritual fongs, fing-
ing and making melody
in your heart to the
Lord,

Giving thanks always 20
for all things unto God
and the Father, in the
name of our Lord Jefus
Chrilt.

SECT. X.

C H A p. V. 21— VI. 9.

C 0 N T E N r S.

IN this Sccllon he gives Rules concerning the Duties arifing
from the leveral Relations Men ftand in one to another in So-
ciety ; thole which he particularly infills on are thcle three, Hus-
bands and Wives, Parents and Children, Mafters and Servants.

PARAPHRASE.

Submit 4 your fclves one to another in the
Fear of God. As for example. Wives,
lubmit your felves to your own Husbands, or
as being Members of the Church you lubmit

TEXT.

Submitting your felves
one to another in the
fear of God.

Wives, fubmit your
felves unto your own

NOTES.

21 '^ This, thmigh in Grammatical Conflruftion it be joinM on to the foregoing Difcourfe, yet
I think it ought to be lookM on as introduftory to what follows in this Sedlion, and to be a gene-
ra] Rule given to the Ephcfians, to fubmit to thofe Duties which the fcveral Relations "tlicy Itood
ih to one another required of them.

J. YOur

EPHESIANS. 55)p

Ch.ip. K.

TEXT. PARAPHRASE. "^""^

hufoands, as unto the
Lord.

For the husband is the
head of the wife, even as
Chrift is the head of the
church: and he is the
Saviour of the body.

Therefore as the church
is fubjedl unto Chrill, fo
let the wives be to their
own husbands in every
thing.

Husbands, love your
wives, even as Chrift al-
fo loved the church, and
gave himfelf for it:

That he might fandli-
fy and cleanfe it with the
wafhing of water, by the
word,

That he might prefent
it to himfelf a glorious
church, not having fpot
or wrinkle, or any fuch
thing; but that it fhould
be holy, and without
blemifh.

So ought men to love
their wives, as their own
bodies : he that lovcth
his wife, loveth himfelf

For no man ever yet

yourfelves to the Lord. For the Husband is
the Head of the Wife, as Chrift himfelf is the
Head of the Church, and it is he the Head that
preferves that his Body "^ ; fo ftands it between
Man and Wife. Therefore as the Church is
fubjed to Chrift, fo let Wives be to their
Husbands in every thing. And you Husbands,
do you on your fide love your Wives, even as
Chrift alfo loved the Church, and gave himfelf
to Death for it. That he might fandify and lit
it to himfelf, purifying it by the v^'aftiing of
Baptifm, join'd with the Preaching and Recep-
tion of the GofpeP; That fo he himfelf t
might prefent it to himfelf an honourable
Spoufe, without the leaft Spot of Uncleannefs
or misbecoming Feature, or any thing amifs,
but that it might be holy, and without all
manner of Blcmilh. So ought Men to love
their Wives as their own Bodies j he that lo-
vcth his Wife, loveth himfelf. For no Man
ever hated his own Flefh, but nourilheth and

NOTES,

23 ' 'Tis from the Head that the Body receives its healthy and vigorous Conftitution of Health
and Life; this St. F<7/// pronounces here of Chrift, as Head of the Church, that by that Parallel
which he makes ufe of to reprefent the Relation between Husband and Wife, he may both fhew
the Wife the Rcafonablcnefsof her Subjeftion to her Husband, and the Duty incumbent on the
Husband to cherHh and prefcrve his Wife, as we fee he purfues it in the following Ver-
ics.

26 ' 'Er f,vu»Ti, h the Word. The purifying of Men is afcribed fo much throughout the
whole New Teftament to the Word, i. e. the preaching of the Gofpel, and Baptifm, that there
needs little to be faid to prove it; ktjohnxv. 3. Sc xviii. 17. i Ptt.'i. 22. Tit. iii. 5. Htb.x. 22.
CoL\\. 12, 13. and as it is at large cxplain'd in the former part of the 6th Chapter to the

■Romans.

27 ■' He himfelf, fo the Alexandrine Copy reads it ttvtvi, and not atTjV, more fuitablc to the
Apoftle's Meaning here, who, to recommend to Husbands Love and Tendernefs to their Wives,
in Imitation of Chrift's AfFeftion to the Church, fliews, that whereas other Brides take care to
fpruce themfelves, and fet off their Pcrfons with all manner of Neatnefs and Cleaniiefs, to recom-
mend themfclves to their Bridegrooms, Chrift himfelf, at the Expenceof his own Pains and Blood,
purified and prepared himfelf for his Spoufe the Church, that he might prefent it to liimfclf with-
out Spot or Wrinkle.

che-

400

E PH E S I AN S.

Chap. V.

50
51

•?^

PARAPHRASE,

chcrifheth it, even as the Lord Chrifi: doth the^
Church: P^or we are Members of his Body, of
his Flefli, and of his Bones. For this Caufe
fhall a Man leave his Father and Mother, and
fnall be joyned unto his Wife, and they two
Ihall be one Flefli ". Thefe Words contain
a very myftical Senfe in them "', I mean in
reference to Chrift and the Church. But lay-
ing that afide, their literal Senfe lays hold on
you \ and therefore do you Husbancis, every
one of you in particular, lb love his Wife, fo as
his own felf, and let the Wife reverence her
Husband. Children, obey your Parents, per-
forming it as required thereunto by our Lord
Jefus Chrift i for this is right and conformable
to that Command, Honour thy Father and Mo-
ther, (which is the lirft Command with Pro-

rExr.

h.ited his own flefh ; but
nourilheth and cheriflieth
it, even as the Lord the
church :

For we are members of
his body, of his fleih, and
of his bones.

For this cauie fliall a
mm leave his father and
mother, and (hall be join-
ed unto his wife, and
thev two fhall be one
flefh.

This is a great my fie-
ry : but I (peak concern-
ing Chriit and the
church.

Neverthelefs, kt every 33
one of you in particular,
fo love his w^ife even as
liimfelf; and the wife
fee that fhe reverence her
liusband.

Children, obey your pa- i
rents in the Lord : for
this is right. ,^'

Honour thy fatner and 2

' NOTES.

30 1* 31 " Thefe two Verfes may feem to ftand here diforderly, fo as to diflurb the Conne£l:ion,
and make the Inferences disjointed and very loofe, and inconfillent, to any one who more minds
the Order and Grammatical Conitruftion of St. PauPs Words written down, than the Thoughts
that pofl'elTed his Mind when he was writing. 'Tis plain the ApoiHc had here two things in
View ; the one was, to prefs Men to love their Wives, by the Example of ChrilVs Love to his
Church ; and the Force of that Argument lay in this, that a Man and his Wife were one Flefh,
as Chrilland his Church were one : But this latter being a Truth of the greater Confequence of
the two, he was as intent on fettling that upon their Minds, though it were but an Incident, as
the other, which was the Argument he was upon ; and therefore having faid, v. 9. that evejy one
jiouriflicth and cheriflieth his own Flcfh, aj Chriji doth the Church, 'twas natural to fubjoin the
reafon there, viz. becaufc k'^ tvere Members of his Body, of his Flejh and of his Bones: A Propo-
fition he took as much Care to have believed, as that it was the Duty of Husbands to love their
Wives; which Doftrine of Chrill and the Church being one, when he had i'o llrougly aflerted,
in the words of ^dnm concerning Eie, Gen. ii. 23. which he, in his concife way of exprefhng
himfi^lf, undcrllandsboth of the Wife and of the Church, he goes on with the words in Gen ii. 24.
which makes their being one Flefli the reafon why a Man was more ftridly to be united to his Wife,
than to his Parents, or any other Relation.

32 "' 'Tis pluin by c. 30. here, and the Application therein of thefe words, Gen. ii. 23. to
Chrift and the Church, that the Apoftles undcrllood levcral Pafiages in the Old Telfamcnt in re-
ference to Chrilland the Gofpel, which evangelical or Spiritual Senfe was not underflood, till by
the AfUftance of the Spirit of God the Apollks fo explained and revealed it. This is that
which St. Pju/, Ar. we Ice he does here, calls Myllery. He that has a mind to have a true Noti-
on of this Matter, let him carefully read i Ccr. ii,/>wh©rc St. Pau/ very particularly explains this
Matter, -^

mile)

EPHESIANS.

TEXT. PARAPHRASE.

mother, (which is the
tirit commandment with
pro mile)

Thnt it may be well
with thee, and thou
maycft live long on the
earth.

And ye fathers, pro-
voke not your children
to wrath : but bring them
up in the nurture and ad-
monition of the Lord.

Servants be obedient to
(hem that are your ma-
ilers • according to the
flefli, with fear and trem-
bling, in finglenefs of
your heart, as unto
Chrift :

Not with eye-fervice,
aj men-pleafers, but as
the fervants of Chrift,
doing the will of God
from the heart;

With good will doing
fervice, as to the Lord, .
and not to men :

Knowing that whatfo-
ever good thing any man
doeth, the fame fh^l he
receive of the Lord, whe-
ther he be bond or free.

And ye mafters, do the
fame things unto them,
forbearing threatning :
knowing that your mailer
alfo is in heaven, neither
is there refpcdl of perfons
with him.

mife) That it may be well with thee, and thou
may'lt be long-lived upon the Earth. And on
the other fide, ye Fathers, do not by the Au-
fterity of your Carriage, dcfpile and di Icon-
tent your Children, but bring them up under
iuch a Method of Difcipline, and give them
fuch Inftrudion as is fuitable to the Gofpel.
Ye that are Bondmen, be obedient to thofe
who are your Mailers, according to the Con-
ftitution of human Affairs, with great Re-
fpecl and Subjedion, and with that Sincerity
of Heart which Ihould be ufed to Chrift him-
felf : Not with Service only in thofe outward
Adions that come under their Obfervation,
aiming at no more but the pleafing of Men,
but as the Servants of Chrift, doing what God
requires of you from your very Hearts, in this
with good Will paying your Duty to the Lord,
and not unto Men, knowing that whatlbever
good thing any one doth to another, he fhall
be confider*d and rewarded for it by God, whe-
ther he be Bond or Free. And yc Mafters
have the like Regard and Readineis to do good
to your Bond-flaves, forbearing the Roughnefs
even of unneceflary Menaces, knowing that
even you your felves have a Matter in Heaven
above, who will call you as well as them, to
an impartial Account for your Carriage one to
another, for he is no Refpeitcr of Perfons.

F f f

SEC

EPHESIANS.
SECT. XL

CHAP. VI. 10 — 10,

CONTENTS.

HE concludes this Epiftle with a general Exhortation to them
to ftand firm againft the Temptations of the Devil in the Ex-*
ere He of Chriftian Virtues and Graces, which he propoles to them
as fo many pieces of Chriftian Armour* fit to arm them Cap a pe^
and preferve them in the Conflicb*

PARAPHRASE.

Finally, my Brethren, go on refolutely in
the Profellion of the Gofpel, in reliance
upon that Power, and in the Exercife of that
Strength which is ready for your Support in
Jefus Chiift; Putting on the whole Armour of
God, that ye may be able to refift all the At-
tacks of the Devil. For our Conflid is not
barely with Men, but with Principalities, and
with Powers ", with the Rulers of the Dark-
nels that is in Men in the prefent Conftitution
of the World, and the fpi ritual Managers of the
Oppcfition to the Kingdom of God. Where-
fore take unto your felves the whole Armour
of God, that you may he able to make Reli-
ftance in the evil Day, when you Ihall be at-
tacked, and having acquitted your lelves in
everything as* you ought, to ftand and keep
your Ground : Stand faft therefore, having your
Loins girt with Truth, and having on the

NOTES.

TExr:

Finally, my brethren, iC^
be llrong in the Lord,
and in the power of his
might.

Put on the whole ar- 1%
mour of God, that ye
may be able to ftand a-
gainft the wiles of the
devil.

For we wreftle not a- l3t
gainft flefh and blood, but
againft principalities, a-
gainft powers, againft
the rulers of the darknefs
of this world, againft ipi-
ritual wickednefs in high
places.

Wherefore take unto i3l
you the whole armour of
God, that ye -may be able
to withftand in the evil
day, and having done all
to ftand.

Stand therefore, ha- if"
ving your loins girt about
with truth, and having

72 " Trincipalitlti and Powers, are put here, 'lia vifible, i<ix thgfe revolted Angels whicH^
Aood in Oppo/ition to the Kingdom of God:

E PHESIANS. 405

rEXr. PARAPHRASE.

Ch. VJ.

Breaft- plate of Rightcoufnefs, And your Feet i^
fhod with a Readinefs to walk in the way of
the Golpel of Peace, which you have well ftu-
died and confider'd. Above all taking the 16
Shield of Faith, wherein you may receive, and
fo render ineffedual all the fiery Darts of the

wicked one, /. e, the Devil. Take alio the 17

hopes of Salvation for an Helmet : and the
Sword of the Spirit, which is the Word of
God y: Praying at all feafons with all Prayer i&
and Supplication in the Spirit, attending and
watching hereunto with all Perfeverance and
Supplication for all the Saints ; And for me in i^;
particular, that I may with Freedom and Plain- ^
nefs of Speech preach the Word, to the mani-
fefting and laying open that part of the Gofpel
that concerns the calling of the Gentiles^ which
has hitherto as a Myftery lain concealed, and
not been at all underftood : But I as an Am- 20
baflador am fent to make known to the World,
and am now in Priibn upon that very account *
But let your Prayers be, that in the Dilcharge
of this my Commiflion, I may fpeak plainly
and boldly, as an AmbalTador from God ought
to fpeak.

< ^

N 0 t R S.^

17 y In this foregoing Allegory, St. Paul providing Armour for his Chriftian 5oJdier, to
arm hrm at all points, there is no need curioufly to explain wherein the peculiar Correfpondencc
between thofe Virtues and thofe Pieces of Armour confined, it being plain enough what the Ar
poftle means, and wherewith he would have Believers be armed for their Warfare.-

on the bread- plate of
righteoufnefs;

And your feet fhod
with the preparation of
the gofpel of peace ;

Above all, taking the
fhield of faith, wherewith
ye fhall be able to quench
all the fiery darts of the
wicked.

And take the helmet
of falvation , and the
fword of the Spirit,
which is the word of
God:

Praying always with
all prayer and fupplication
in the Spirit, and watch-
ing thereunto with all per-
feverance, and fupplicati-
on for all faints ;

And for me, that ut-
terance may be given un-
to me, that I may open
my mouth bftldly, to
make "known the myilery
of the gofpel :

For which I am an am-
baffador in bonds: that
therein I may fpeak bold*
Jy, as I ought to fpeak.

SECT,

E PHE S I ANS.
SECT. XII

C H A P. VI. 21--- 24.

E ^ I L 0 G U S.

PARAP HR^S E.

TTchkus a beloved Brother, and faithful
Minifter of the Lord in the Work of the
Goipel, fhall acquaint you how Matters ftand
with me, and how I do, and give you a parti-
cular Account how all things ftand here. I
have fent him en purpofe to you, that you
might know the State of our Affairs, and that
he might comfort your Hearts. Peace be to
the Brethren, and Love with Faith from God
the Father, and the Lord Jefus Chrift. Grace
be with all thofe that love our Lord Jefus
Chrift in Sincerity ^.

TEKr,

BUT thatyealfo may
knew my affiiirs,
and how I do, Tychicus
a beloved brother and
faithful minifter in the
Lord, (hall make known
to you all things :

Whom I have fent unto
you for the fame purpofe,
that ye might know our
affairs, and that he
might comfort your
hearts.

Peace be to the bre-
thren, and love with
faith from God the Fa-
ther, and the Lord Jefus
Chrift.

Grace be with all them
that love our Lord Jefus
Chrift in finccrity. Amen.

NOTES.

24 ^ 'El' <tj3*FffjV» i» Sincerity, fo our Tranflation; the Greek word figniUcs, in Incorrupt!'
0n. St. Paul clofes all his Epiftles with this Benediftion, Grace be with you ; but this here is fo
peculiar a way of pxprefling himfelf, that it may give us fome reafon to enquire what Thoughts
fuggefted it. It has been remarked more than once, that the main Bufinefsof his Epiftles, is that
which fills his Mind, and guides his Pen in his whole Difcourfe. In this to the Ephejians he fets
forth the Gofpel, as a Difpenfation fo much in every thing fuperior to the Law, that it was to
debafe, corrupt and deftroy the Gofpel, to join Circumcifion and the Obfervance of the Law as
neceffary to it. Having writ this Epiftle to this end, he here in theclofe having the fame Thought
ftill upon his Mind, pronounces Favour on all thofe that love the Lord Jefus Chrift in In-
corruption, i. e. without the mixing or joining any thing with him in the Work of our SzU
vation, that may render the Gofpel ufelefs and ineffeftual. For thus he fays. Gal. v. 2. 1/ ye
be eircumcifedy Chriji Jhall profit you nothing. This I fubmit to the Confideration of the Judici-
ous Reader,

FINIS.

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Full text of "A paraphrase and notes on the Epistles of St. Paul to the Galatians, I & II Corinthians, Romans, and Ephesians : to which is prefixed an essay for the understanding of St. Paul's Epistles, by consulting St. Paul himself"

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